Bible Verses and Early Church Commentary | Historical Christian Faith

¹ When he was come down from the mountain, great multitudes followed him. ² And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. ³ And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. ⁴ And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. ⁵ And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, ⁶ And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. ⁷ And Jesus saith unto him, I will come and heal him. ⁸ The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. ⁹ For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. ¹⁰ When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. ¹¹ And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. ¹² But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. ¹³ And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. ¹⁴ And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. ¹⁵ And he touched her hand, and the fever left her: and she arose, and ministered unto them. ¹⁶ When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: ¹⁷ That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. ¹⁸ Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. ¹⁹ And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. ²⁰ And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. ²¹ And another of his disciples said unto him, Lord, suffer me first to go and bury my father. ²² But Jesus said unto him, Follow me; and let the dead bury their dead. ²³ And when he was entered into a ship, his disciples followed him. ²⁴ And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. ²⁵ And his disciples came to him, and awoke him, saying, Lord, save us: we perish. ²⁶ And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. ²⁷ But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! ²⁸ And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. ²⁹ And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? ³⁰ And there was a good way off from them an herd of many swine feeding. ³¹ So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. ³² And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. ³³ And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. ³⁴ And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

[AD 367] Hilary of Poitiers on Matthew 8:1-4

Or that this healing might be sought rather than offered, therefore silence is enjoined.

Or we may read, Which Moses commanded for a testimony; inasmuch as what Moses commanded in the Law is a testimony, not an effect.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:1

When Jesus came down from the mountain, a leper came to him and said, “Lord, if you will, you can make me clean.” How respectful was the understanding and faith of the leper in drawing near. For he did not interrupt the teaching or break into the gathering. He waited for the proper time and approached him only after “he came down.”

Source: THE GOSPEL OF MATTHEW, HOMILY 25.1

[AD 407] John Chrysostom on Matthew 8:1-4

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

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

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

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

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

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

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

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:1

(Chapter 8, Verse 1) When Jesus had come down from the mountain, many crowds followed him, and behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.' When the Lord came down from the mountain, crowds gathered, for they were unable to ascend to higher places. And the leper was the first to meet him. For he had not yet been able to hear the Savior's message about the leprosy while on the mountain. And it should be noted that he was the first to be cured, specifically: second, the centurion's servant; third, Peter's mother-in-law, who had a fever; and in the fourth place, those who were brought to him possessed by demons, whose spirits he cast out with a word, when he healed all who were ill. And behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.'

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 8:1-4

After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed.

It is not to be read, as most of the Latins think, 'I will to cleanse thee;' but separately, He first answers, I will, and then follows the command, be thou clean. The leper has said, If thou wilt; the Lord answers, I will; he first said, Thou canst make me clean; the Lord spake, Be thou clean.

And in truth what need was there that he should proclaim with his mouth what was evidently showed in his body?

He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if not that they might be without excuse; and, lastly, that He might not seem, as He was often charged, to be infringing the Law.

It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, And offer thy gift as Moses commanded for a testimony to them.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:1-4

(De Cons. Ev. ii. 19.) Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 8:1-4

Source: Catena Aurea by Aquinas

[AD 735] Bede on Matthew 8:1-4

(Hom. in Dom. 3 Epiph.) Should any be perplexed how, when the Lord seems here to approve Moses' offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles' preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. For all have sinned, and need glory of God; (Rom. 3:23.) to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh,) and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God's people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, Thou art a Priest for ever. (Ps. 110:4.)

Source: Catena Aurea by Aquinas

[AD 749] John Damascene on Matthew 8:1-4

(De Fid. Orth. iii. 15.) For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done.

Source: Catena Aurea by Aquinas

[AD 853] Haymo of Halberstadt on Matthew 8:1-4

Otherwise; By the mount on which the Lord sate is figured the Heaven, as it is written, Heaven is my throne. (Is. 66:1.) But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judæa; (Ps. 76:1.) but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shown to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they show the more excellent precepts to the perfect; they come down from the mount, in showing the lesser precepts to the weak.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 8:1-4

(quoad sens.) Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, When Jesus descended from the mountain, great multitudes followed him.

Among others who were not able to ascend into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down.

He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, he made adoration to him, saying;

And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he says, If thou wilt, there is no doubt that Christ's will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. If thou wilt then is as much as to say, I believe that Thou wiliest whatever is good, but I know not if this that I desire for myself is good.

But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it.

Had He healed him without speaking, who would know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, I will, be thou clean.

Which is not to be understood, Moses commanded it for a testimony to them; but, Go thou and offer for a testimony.

Or; He commands the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper?

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Origen on Matthew 8:1-4

(Hom. in Liv. 5.) While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascend into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to their imperfections, great multitudes followed Him, some for renown, most for His doctrine, some for cures, or having their wants administered to.

(ubi sup.) He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, showing his great reverence.

(ubi sup.) Lord, by Thee all things were made, Thou therefore, if thou will, canst make me clean. Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, if thou will, thou canst make me clean.

(ubi sup.) Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure.

(ubi sup.) Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace.

(ubi sup.) Or; offer thy gift, that all who see may believe the miracle.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:2

Great was the understanding and the faith of him who so drew near. For he did not interrupt the teaching, nor break through the auditory, but awaited the proper time, and approaches Him when He has come down. And not at random, but with much earnestness, and at His knees, he beseeches Him, as another evangelist says, and with the genuine faith and right opinion about him. For neither did he say, If Thou request it of God, nor, If Thou pray, but, If You will, You can make me clean. Nor did he say, Lord, cleanse me, but leaves all to Him, and makes His recovery depend on Him, and testifies that all the authority is His.

What then, says one, if the leper's opinion was mistaken? It were meet to do away with it, and to reprove, and set it right. Did He then so do? By no means; but quite on the contrary, He establishes and confirms what had been said. For this cause, you see, neither did He say, Be thou cleansed, but, I will, be thou clean; that the doctrine might no longer be a thing of the other's surmising, but of His own approval.

[AD 407] John Chrysostom on Matthew 8:2

With great fervor before Jesus’ knees, the leper pleaded with him with sincere faith. He discerned who Jesus was. He did not state conditionally, “If you request it of God” or “If you pray for me.” Rather, he said simply, “If you will, you can make me clean.” He did not pray, “Lord, cleanse me.” Rather, he leaves everything to the Lord and makes his own recovery depend entirely on him. Thus he testified that all authority belongs to him.One might ask, “What if the leper had been mistaken in this assumption?” If he had been mistaken, wouldn’t it have been fitting for the Lord to reprove him and set him straight? But did he do this? No. Quite to the contrary, Jesus established and confirmed exactly what he had said.

Source: THE GOSPEL OF MATTHEW, HOMILY 25.1

[AD 420] Jerome on Matthew 8:2

(Verse 2.) Lord, if you will, you can cleanse me. He who asks for the will, does not doubt about the power.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 8:2

Being a man of good sense, the leper did not go up on to the mountain, so as not to interrupt Jesus’ teaching. But when Jesus came down from the mountain, then the leper worshipped Him. And the leper did not say, "If you beseech God, then you will heal me." But he showed great faith, saying, "If Thou wilt." And Christ did.

[AD 407] John Chrysostom on Matthew 8:3

But the apostles not so: rather in what way? The whole people being in amazement, they said, Why give heed to us, as though by our own power or authority we had made him to walk? But the Lord, though He spoke oftentimes many things modestly, and beneath His own glory, what says He here, to establish the doctrine of them that were amazed at Him for His authority? I will, be thou clean. Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, I will.

And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist has said. For the word, immediately, falls far short of the quickness that there was in the work.

But He did not merely say, I will, be thou clean, but He also put forth His hand, and touched him; a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. Titus 1:15 For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, does also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand.

Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care—that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):— He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.

[AD 407] John Chrysostom on Matthew 8:3

Jesus did not say, “Be clean,” but rather responded to the leper’s assumption, saying, “I will. Be clean.” This left no doubt as to whether the leper’s assumption was correct. Jesus simply approved it.The apostles would speak from an entirely different assumption when they later said to the amazed crowd, “Why do you stare at us as though by our own power or piety we have made him walk?” The Lord, who often spoke with modesty, obscuring his own glory, speaks here in a way so as to establish the opinion of those who were amazed at his authority: “I will. Be clean.” Many and great were the signs that he would offer, but only here has he uttered this distinctive word about his own authority. Jesus confirmed the assumption with respect to his authority by purposely adding, “I will.” The important thing was not that he said this but that he responded approvingly to what was being said and confirmed it. The cleansing followed immediately.

Source: THE GOSPEL OF MATTHEW, HOMILY 25.1

[AD 420] Jerome on Matthew 8:3

(Verse 3) And Jesus, extending His hand, touched him, saying: I will, be clean. And immediately his leprosy was cleansed. By extending His hand, the Lord caused the leprosy to flee. Consider also how humble and devoid of boasting His response is. The man had said, if you will: the Lord answered, I will. The man had said, you can cleanse me: The Lord unites and says, be cleansed. Therefore, it is not, as many Latin speakers believe, to be joined and read as, I will-be-cleanse, but separately, so that first, He says, I will: then, giving the command, He says, be clean (or be cleansed).

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 8:4

Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him tell no man, teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He does His own part.

How then elsewhere does He bid them tell of it? one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to give glory to God; by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, give glory to God.

But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. Leviticus 14:1-32 For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?

But what, it may be said, does this saying, Show yourself to the priest, contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered among the clean. For if the priest said not The leper is cleansed, he remained still with the unclean without the camp. Wherefore he says, Show yourself to the priest, and offer the gift that Moses commanded. He said not, which I command, but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests' honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles. Why, I am so far, He says, from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them.

But what is, for a testimony unto them? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; You shall bear me witness, says He, at that time, that I am not a transgressor of the law. Nay, for having healed you, I remit you to the law, and to the approval of the priests; which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines.

And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He foreknew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, for their correction, neither, for their instruction, but, for a testimony unto them, that is, for accusation, and for reproof, and for a witness that all has been done on my part; and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness.

This, we may observe, He says elsewhere also; This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come; Matthew 24:14 to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, And wherefore preach to all, if all are not to believe?— it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, We heard not; for the word of godliness has gone out unto the ends of the world.

4. Therefore bearing these things in mind, let us also fulfill all our duties to our neighbor, and to God let us give thanks continually. For it is too monstrous, enjoying as we do His bounty in deed every day, not so much as in word to acknowledge the favor; and this, though the acknowledgment again yield all its profit to us. Since He needs not, be sure, anything of ours: but we stand in need of all things from Him. Thus thanksgiving itself adds nothing to Him, but causes us to be nearer to Him. For if men's bounties, when we call them to memory, do the more warm us with their proper love-charm; much more when we are continually bringing to mind the noble acts of our Lord towards us, shall we be more diligent in regard of His commandments.

For this cause Paul also said, Be thankful. Colossians 3:15 For the best preservative of any benefit is the remembrance of the benefit, and a continual thanksgiving.

For this cause even the awful mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the commemoration of many benefits, and they signify the very sum of God's care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amaze, now all this was done; His being also slain, what place shall we find for that? Tell me. I mean, if to be born is called all this; to be crucified, and to pour forth His blood, and to give Himself to us for a spiritual feast and banquet—what can that be called? Let us therefore give Him thanks continually, and let this precede both our words and our works.

But let us be thankful not for our own blessings alone, but also for those of others; for in this way we shall be able both to destroy our envy, and to rivet our charity, and make it more genuine. Since it will not even be possible for you to go on envying them, in behalf of whom you give thanks to the Lord.

Wherefore, as you know, the priest also enjoins to give thanks for the world, for the former things, for the things that are now, for what has been done to us before, for what shall befall us hereafter, when that sacrifice is set forth.

For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, Glory to God in the highest, and on earth peace, good will towards men. And what is this to us, that are not upon earth, nor are men? Nay, it is very much to us, for we have been taught so to love our fellow serv ants, as even to account their blessings ours.

Wherefore Paul also, everywhere in his epistles, gives thanks for God's gracious acts to the world.

Let us too therefore continually give thanks, for our own blessings, and for those of others, alike for the small and for the great. For though the gift be small, it is made great by being God's gift, or rather, there is nothing small that comes from Him, not only because it is bestowed by Him, but also in its very nature.

And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that has taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He does Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things.

No one has so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if you marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, My grace is sufficient for you, for my strength is made perfect in weakness. 2 Corinthians 12:9 So that before He has told him the reason, He benefits him against his will, and without his knowing it.

5. Now what great thing does He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. For the hope of the unthankful, says one, is like the winter's hoar frost; Wisdom 16:29 it benumbs and deadens the soul, as that does our bodies.

And this springs from pride, and from thinking one's self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue. Because, as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they had come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, earth and ashes, Genesis 18:27 the other, a worm; and all the saints too, like these, acknowledge their own wretchedness. So that he surely who is lifted up in boasting, is the very person to be most ignorant of himself. Wherefore also in our common practice we are wont to say of the proud, he knows not himself, he is ignorant of himself. And he that knows not himself, whom will he know? For as he that knows himself will know all things, so he who knows not this, neither will he know the rest.

Such an one was he that says, I will exalt my throne above the Heavens. and did not account himself to be worthy so much as of the title of the apostles, after so many and so great deeds of goodness.

Him therefore let us emulate and follow. And we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being rivetted to worldly concerns: nor does anything again so much cause men to be rivetted to worldly concerns, as ignorance of one's self: for these things depend upon each other. I mean, that as he that is fond of outward glory, and highly esteems the things present, if he strive for ever, is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue.

In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, show forth all lowliness of mind, and self-restraint: that we may attain unto blessings, both present and future: by the grace and love towards man of our Lord Jesus Christ, with whom be glory, might, and honor, to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on Matthew 8:4

It was an ancient law that the leper when cleansed should not entrust the recognition of his cleansing to private judgment but should show himself to the priest. By this means it would be confirmed in his own eyes, and he could then be numbered among the clean. For if the priest had not corroborated it, he would have remained outside the camp among the unclean.

Source: THE GOSPEL OF MATTHEW, HOMILY 25.3

[AD 407] John Chrysostom on Matthew 8:4

Jesus did not imply that showing the healing to the priest was something he needed. Rather, he temporarily remits him to the law. This stopped every mouth. He did this lest others might claim that Jesus had arrogated to himself the priest’s honor. He performed the miracle himself, yet he entrusted its examination to the authorities and caused them to sit as judges of his own miracles. He was saying in effect: “I am so far from struggling against Moses or the priests that I even guide those cleansed to submit themselves to the priests.”

Source: THE GOSPEL OF MATTHEW, HOMILY 25.3

[AD 407] John Chrysostom on Matthew 8:4

What is meant by “a proof to the people”? It was for their reproof, or as a demonstration or for accusation if they should prove fickle. For since the religious professionals would call him a deceiver and imposter and persecute him as an adversary of God and transgressor of the law, he was prepared to say, “You shall bear witness to me that I am not a transgressor of the law.”

Source: THE GOSPEL OF MATTHEW, HOMILY 25.3

[AD 420] Jerome on Matthew 8:4

(Verse 4.) And Jesus said to him: See that you tell no one. And in truth, why was it necessary that he boast in speech, which he excelled in bodily?

44 But go, show yourself to the priests and offer the gift that Moses commanded, as a testimony to them. He sends him to the priests for various reasons. First, out of humility, so that he may seem to defer honor to the priests. For it was commanded by the law that those who had been cleansed from leprosy should offer gifts to the priests. Second, so that seeing the cleansed leper, they might either believe in the Savior or not believe. If they believed, they would be saved; if they did not believe, they would be without excuse. And at the same time, in order to avoid being accused of frequently violating the law.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 8:4

What then was the gift that was to be brought by the leper according to the law? “Two small birds,” one of which the priest killed “over running water.” Taking “cedar wood and broken scarlet and hyssop” and the living bird, he dipped them “in the blood of the slain bird, over running water.” He anointed the right ear, hand and foot of the leper who was cleansed. He sent the living bird outside the city, “into the open field.” Observe, therefore, how perfectly Christ depicts these things for us. By the living bird you may understand the living, heavenly Word. By the blood of the slain bird, you should understand the blood of our suffering Lord, for whom we say that he suffered “in the flesh,” rather than “in his own body.” The cedar is a wood not prone to rot. The incorruptible flesh, the body of Christ, “did not see corruption.” Hyssop symbolizes the effervescence, activity and power of the Spirit. Scarlet intends the confession of the covenant made with blood. The running water signifies the life-creating gift of baptism.… Through this baptism, whoever has become a leper through sin may be cleansed. The sending of the living bird outside of the city teaches us to abandon this world, as did Christ in his ascension into heaven. Having thus come into the presence of God the Father, he makes intercession for all of us, and we therefore shall be cleansed. By the anointing of the leper’s right ear, hand and foot, we are taught that we must be, in contemplation and in action and in our way of life, in touch with divine things.

Source: FRAGMENT 93

[AD 1107] Theophylact of Ohrid on Matthew 8:4

He touches the leper to show that He is not subject to the law which forbids one to touch a leper, but rather that He is Master of that law. He also shows that for Him Who is pure, nothing is impure, and that His holy flesh imparts holiness. Fleeing glory, He commands the leper to tell no one, but rather to show himself to the priest. For unless the priest would say that the leper was clean, he would have to remain outside the city (Levit. 14). Jesus bids him to offer the gift as a testimony to the Jews, as if to say, "When they accuse Me of abolishing the law, you shall bear witness on My behalf that I commanded you to offer the gifts required by the law."

[AD 220] Tertullian on Matthew 8:5

But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe

Source: On Idolatry

[AD 220] Tertullian on Matthew 8:5

Meanwhile the Demiurge, being still ignorant of everything, although he will actually have to make some announcement himself by the prophets, but is quite incapable of even this part of his duty (because they divide authority over the prophets between Achamoth, the Seed, and the Demiurge), no sooner heard of the advent of Soter (Saviour) than he runs to him with haste and joy, with all his might, like the centurion in the Gospel. And being enlightened by him on all points, he learns from him also of his own prospect how that he is to succeed to his mother's place.

Source: Against the Valentinians

[AD 220] Tertullian on Matthew 8:5

Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. So "He will baptize you" will have to be understood as standing for, "Through Him," or" Into Him," "you will be baptized.

Source: On Baptism

[AD 367] Hilary of Poitiers on Matthew 8:5-9

Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament of their salvation is fulfilled in this centurion's servant, of whom it is sufficiently declared that he was the head of the Gentiles that should believe. What sort of head this is, the song of Moses in Deuteronomy teaches, He set the bounds of the people according to the number of the Angels. (Deut. 32:8.)

Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord; therefore he continues saying, For I am a man set under authority, having soldiers under me; and I say to this man, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:5

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

[AD 407] John Chrysostom on Matthew 8:5

Some argue that the centurion, by his description, implied the reason why he had not brought his servant to Jesus, saying, “Lord, my servant is lying paralyzed at home, in terrible distress,” as though he was at his last gasp, or even, as Luke said, he was “at the point of death.” In my opinion, however, the reason he had not brought him in was itself a sign of his great faith, even much greater than those who let the patient down through the roof. Because the centurion knew for certain that even a mere command was enough for raising the servant up, he thought it unnecessary to bring him.

Source: THE GOSPEL OF MATTHEW, HOMILY 26.1

[AD 407] John Chrysostom on Matthew 8:5-9

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

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

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

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

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:5-8

(Verse 5 onward) Then a centurion came to him, pleading with him and saying, 'Lord, my servant is lying at home paralyzed, dreadfully tormented.' And Jesus said to him, 'I will come and heal him.' The centurion answered and said, 'Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed.' We must not accuse the Lord of boasting, because he immediately promises to go and heal, seeing the faith, humility, and prudence of the centurion. He had faith that a paralytic could be healed by the Savior from among the gentiles. He had humility in that he considered himself unworthy for the Lord to enter his house. He had prudence in that he recognized the hidden divinity within the flesh, knowing that what was visible to unbelievers would not benefit him, but rather what was hidden inwardly. Concerning this prudence, he also said:

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 8:5-9

The Lord seeing the centurion's faith, humbleness, and thoughtfulness, straightway promises to go and heal him; Jesus saith unto him, I will come and heal him.

As we commend the centurion's faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it follows, And the centurion answered and said into him, Lord, I am not worthy that thou shouldest come under my roof.

The thoughtfulness of the centurion appears herein, that he saw the Divinity hidden beneath the covering of body; wherefore he adds, But speak the word only, and my servant will be healed.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:5-9

(Serm. 62, 4.) This centurion was of the Gentiles, for Judæa had already soldiers of the Roman empire.

(ubi sup.) By declaring himself unworthy, he showed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart.

(ubi sup.) If I who am under command have yet power to command others, how much more Thou whom all powers serve!

(Cons. Evan. ii. 20.) What is here said seems to disagree with Luke's account, When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant. (Luke 7:3.) And again, When he was come nigh to the house, the centurion sent friends unto him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof.

(ubi sup.) Matthew therefore intended to state summarily all that passed between the centurion and the Lord, which was indeed done through others, with the view of commending his faith; as the Lord spoke, I have not found so great faith in Israel. Luke, on the other hand, has narrated the whole as it was done, that so we might be obliged to understand in what sense Matthew, who could not err, meant that the centurion himself came to Christ, namely, in a figurative sense through faith.

Source: Catena Aurea by Aquinas

[AD 450] Peter Chrysologus on Matthew 8:5-9

(Serm. 102.) Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 8:5-9

Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shows his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.

Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world.

Source: Catena Aurea by Aquinas

[AD 853] Haymo of Halberstadt on Matthew 8:5-9

For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, That my soul may be filled with marrow and fatness, (Ps. 63:5.) and under the troubles of the world is comforted concerning heavenly things, according to that, Thy consolations hare rejoiced my soul. (Ps. 94:19.) Hence it is said, When he had entered into Capharnaum the centurion came to him.

Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:5-9

All these things he recounts with grief, that he is sick, that it is with palsy; that he is grievously afflicted therewith, the more to show the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.

(e Beda.) Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 8:5

This man, too, did not approach Jesus while He was on the mountain, so as not to interrupt the teaching. This is the same man mentioned by Luke [Lk. 7:1-10]. Although Luke says that the centurion sent to Jesus others who were elders, this does not contradict Matthew who says that the centurion himself came to Jesus. It is altogether likely that first he sent others, and then, when death was imminent, he himself came and said:

[AD 1274] Pseudo-Chrysostom on Matthew 8:5-9

The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles.

This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing only that he had been healed, he believed more than he heard; and so he mystically typified the Gentiles that should come, who had neither read the Law nor the Prophets concerning Christ, nor had seen Christ Himself work His miracles. He came to Him and besought Him, saying, Lord, my servant lieth at home sick of the palsy, and is grievously afflicted. Mark the goodness of the centurion, who for the health of his servant was in so great haste and anxiety, as though by his death he should suffer loss, not of money, but of his well being. For he reckoned no difference between the servant and the master; their place in this world may be different, but their nature is one. Mark also his faith, in that he said not, Come and heal him, because that Christ who stood there was present in every place; and his wisdom, in that he said not, Heal him here on this spot, for he knew that He was mighty to do, wise to understand, and merciful to hearken, therefore he did but declare the sickness, leaving it to the Lord, by His merciful power to heal. And he is grievously afflicted; this shows how he loved him, for when any that we love is pained or tormented, though it be but slightly, yet we think him more afflicted than he really is.

Had not He said, I will come and heal him, the other would never have answered, I am not worthy. It was because it was a servant for whom he made petition, that Christ promised to go, in order to teach us not to have respect to the great, and overlook the little, but to honour poor and rich alike.

He knew that Angels stood by unseen to minister to Him, who turn every word of his into act; yea and should Angels fail, yet diseases are healed by His life-giving command.

He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under me; so also Thou, though under the command of the Father, in so far as Thou art Man, yet hast Thou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; 'If I who am set under authority have yet power to command, how much more Thou who art under the authority of none.' But the words will not bear this exposition; for he said not, 'If I being a man under authority,' but, 'For I also am a man set under authority;' clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Origen on Matthew 8:5-9

(Hom. in div. 5.) And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lord's Bodya, then the Lord enters under your roof, and you then should humble yourself, saying, Lord, I am not worthy. For where He enters unworthily, there He enters to the condemnation of him who receives Him.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 8:5-9

(ord.) Thou art able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:6

But having come unto Him, he says, My servant lies at home sick of the palsy, grievously tormented. Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. For neither was it possible, says he, paralyzed as he was, and tormented, and at his last gasp, to lift and convey him. For that he was at the point of expiring, Luke says; He was even ready to die. But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. Luke 5:19 For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.

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

[AD 428] Theodore of Mopsuestia on Matthew 8:6

He uses the word boy here to indicate his house servant. Luke shows this clearly, calling him his “slave” or “servant.”

Source: FRAGMENT 41A

[AD 1107] Theophylact of Ohrid on Matthew 8:6

This man, too, did not approach Jesus while on the mountain, to avoid interrupting the teaching. This is the same man mentioned by Luke (Lk. 7:1-10). Although Luke says that the centurion sent to Jesus others who were elders, this does not contradict Matthew who says that the centurion himself came to Jesus. For it is altogether likely that first he sent others, and then, when death was imminent, he himself came and said:

[AD 407] John Chrysostom on Matthew 8:7

This at least He did, in an opposite way, in the case also of the Phœnician woman. For here, when not summoned to the house, of His own accord He says, He will come, that you might learn the centurion's faith and great humility; but in the case of the Phœnician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity.

For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith. So likewise He does in Abraham's case, saying, I will by no means hide from Abraham my servant; to make you know that man's kindly affection, and his care for Sodom. And in the instance of Lot, Genesis 19:2 they that were sent refuse to enter into his house, to make you know the greatness of that righteous man's hospitality.

[AD 407] John Chrysostom on Matthew 8:7

What did Jesus do? Something he had never done before. While on previous occasions he had responded to the wish of his supplicants, in this case he rather springs actively toward it. He offers not only to heal him but also to come to his house. By this we learn of the centurion’s excellent faith. For if he had not made this offer but rather had said, “Go your way, let your servant be healed,” we would not have known these things.

Source: THE GOSPEL OF MATTHEW, HOMILY 26.1

[AD 1022] Symeon the New Theologian on Matthew 8:7

So then, let everyone who wants approach Him, and let the one say: “Son of David, have mercy on me“; and, if he hears, “What do you want Me to do for you?” let him say quickly, “Lord, let me receive my sight,” and right away he will hear, “So I desire. Receive your sight” [Luke 18:38-42]. Let another say, “Lord, my daughter“-i.e. my soul-“is severely possessed by a demon” [Matthew 15:22], and he will hear: “I will come to heal her” (Matthew 8:7). If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, “Follow Me” [Matthew 9:9], then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, “Do you want to be healed?” [John 5:2-7], let him receive the word joyfully and reply immediately: “Yes, Lord, but I have no man to put me into the pool of repentance.” And then if he should hear, “Rise, take up your bed, and follow me,” let him get up right away and run after the footsteps of the One Who has called him from on high. - "Second Ethical Discourse"

[AD 1107] Theophylact of Ohrid on Matthew 8:7

. The centurion did not bring his servant lying on his bed to Jesus, as he believed that Jesus could heal him even from a distance. Therefore:

[AD 1107] Theophylact of Ohrid on Matthew 8:7

The centurion did not bring his servant lying on his bed to Jesus, as he believed that Jesus could heal him even from a distance. Therefore:

[AD 407] John Chrysostom on Matthew 8:8

What then says the centurion? I am not worthy that you should come under my roof. Matthew 8:8 Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when you receive a poor man who is hungry and naked, you have received and cherished Him.

2. But say in a word only, and my servant shall be healed.

See this man also, how, like the leper, he has the right opinion touching Him. For neither did this one say, entreat, nor did he say, pray, and beseech, but command only.

[AD 407] John Chrysostom on Matthew 8:8

It is curious that when Martha, who was very dear to Jesus, said, “I know that whatever you ask from God, God will give it to you,” far from being praised, she was rebuked and corrected by the Lord as not having spoken quite fittingly.… For Jesus was teaching her that he himself is the fountain of all good things, the resurrection and the life, as if to say, “I do not wait to receive active power but have it already in myself.”

Source: THE GOSPEL OF MATTHEW, HOMILY 26.2

[AD 430] Augustine of Hippo on Matthew 8:8

When the Lord promised to go to the centurion’s house to heal his servant, the centurion answered, “Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed.” By viewing himself as unworthy, he showed himself worthy for Christ to come not merely into his house but also into his heart. He would not have said this with such great faith and humility if he had not already welcomed in his heart the One who came into his house. It would have been no great joy for the Lord Jesus to enter into his house and not to enter his heart. For the Master of humility both by word and example sat down also in the house of a certain proud Pharisee, Simon, and though he sat down in his house, there was no place in his heart. For in his heart the Son of Man could not lay his head.

Source: SERMON 62.1

[AD 1107] Theophylact of Ohrid on Matthew 8:8

The centurion says, "If I who am the servant of the emperor command the soldiers who are under me, how much more so art Thou able to command death and the illnesses, so that they depart from one and beset another?" For illnesses of the body are Godâ€™s soldiers and officers of punishment. Christ marvels, therefore, saying, "I have not found such great faith among the Israelites as I have in this Gentile."

[AD 407] John Chrysostom on Matthew 8:9

And then from fear lest out of modesty He refuse, he says.

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

Do you see how each of them that bore witness of His authority is marvelled at? And the multitudes were astonished at His doctrine, because He taught as one having authority; Matthew 7:29 and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, If you will, you can make me clean; Matthew 8:2 and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion says, Speak the word only, and my servant shall be healed: Matthew 8:8 and marvelling at him, He said, I have not found so great faith, no, not in Israel.

Now, to convince you of this by the opposite also; Martha having said nothing of this sort, but on the contrary, Whatsoever you will ask of God, He will give You; John 11:22 so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, Said I not unto you, that if you would believe, you should see the glory of God? John 11:40 blaming her, as though she did not even yet believe. And again, because she had said, Whatsoever You will ask of God, He will give You; to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He says, I am the resurrection and the life; John 11:25 that is to say, I wait not to receive active power, but work all of myself.

Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show you that for this end He so spoke, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he has intimated it

[AD 420] Jerome on Matthew 8:9

(Verse 9.) For I am also a man under authority, having soldiers under me. I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. He wanted to show that the Lord can fulfill his will not only through the coming of his body, but also through the ministry of angels.

Source: Commentary on Matthew

[AD 428] Theodore of Mopsuestia on Matthew 8:9

It was a sign of the centurion’s intelligence that merely by thinking to himself about what was likely, he believed such things about Christ. For he says, “I also am a man. But nevertheless I am the lord over those I have received authority to rule. Therefore it is nothing strange if you, who have received authority from God, should be able to command illnesses to depart by a mere word.” The centurion did not approach Jesus as one who is Son of God and Lord of the whole creation (for at that time, before the crucifixion, this was not yet known even by the disciples). Rather, he came to him as to a man who, because of his virtues, had received from God some greater-than-human authority. This is why he says, “For I also am a man.” For since he had said to him, “say the word,” and this might seem proper to God only, he rightly adds the statement, “for I also am a man,” as though to say, “It is nothing surprising if you, a man who has received authority from God, should be able to do this thing, since I myself, a man like you, receive subjects and am set over them to command them as I will.”

Source: FRAGMENT 41A

[AD 1274] Glossa Ordinaria on Matthew 8:9

Ord.: Thou are able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.Haymo: Or, we may understand by those thatare set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.

[AD 407] John Chrysostom on Matthew 8:10-13

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

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

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

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

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

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

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

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:10

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

[AD 407] John Chrysostom on Matthew 8:10

Jesus is found marveling at the centurion. He turns his attention to him and honors him with the gift of the kingdom. He calls others to the same zeal.

Source: THE GOSPEL OF MATTHEW, HOMILY 26.2

[AD 420] Jerome on Matthew 8:10-13

This He speaks of the present generation, not of all the Patriarchs and Prophets of past ages.

Or perhaps in the person of the centurion the faith of the Gentiles is preferred to that of Israel; whence He proceeds, But I say unto you, Many shall come from the east and from the west.

Because the God of Abraham, the Maker of heaven, is the Father of Christ, therefore also is Abraham in the kingdom of heaven, and with him will sit down the nations who have believed in Christ the Son of the Creator.

Or the Jews may be called the children of the kingdom, because God reigned among them heretofore.

It is called outer darkness, because he whom the Lord casts out leaves the light.

Weeping and gnashing of teeth are a proof of bones and body; truly then is there a resurrection of the same limbs, that sank into the grave.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:10

(Verse 10.) But when Jesus heard this, he marveled and said to those who followed him, 'Truly, I tell you, with no one in Israel have I found such faith. I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.'

Amen I say to you, I have not found such great faith in Israel. He speaks about the present, not about all the past patriarchs and prophets: unless perhaps the faith of the Gentiles is preferred over that of Israel.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 8:10-13

(super Gen. c. Man. i. 8.) But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who knew all things future? When the Lord marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher.

(cont. Faust. xxii. 74.) He praises his faith, but gives no command to quit his profession of a soldier.

(Serm. 62. 3.) He says, not 'all,' I but many; yet these from the east and west; for by these two quarters the whole world is intended.

(ubi sup.) As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. The children of the kingdom shall be cast into outer darkness, that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present.

(cont. Faust. xvi. 24.) Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion.

(Serm. 62. 2.) As the Lord did not enter the centurion's house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born of a Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, A people that I have not known hath served me, and hath obeyed me by the hearing of the ear. (Ps. 18:43.) The Jews beheld, yet crucified Him; the world heard, and believed.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:10

Now this man was a Gentile—he was, after all, a centurion. The Jewish nation already had troops of the Roman Empire among them. This man was in command of troops there, to the extent that a centurion could be in command. He was under authority, and he had authority. As a subordinate, he was obedient; as having subordinates, commanding.… Even if the Lord did not enter bodily into this man’s house, yet he was already so present in majesty that he healed his faith and his servant. Yet the same Lord had appeared in bodily presence among his own covenant people. He was not born in some other country. He did not suffer or walk or endure his human sufferings or do wonders in some other nation. None of all this took place in other nations. Yet through the centurion the prophecy was fulfilled that was spoken of him: “A people whom I have not known has served me.” And how did the centurion know him? By “obeying me with the hearing of the ear.”

Source: SERMON 62.2

[AD 533] Remigius of Rheims on Matthew 8:10-13

Otherwise; By outer darkness, He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. Weeping then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, gnashing of teeth to those who should dwell in the colder regions, as Hyrcania and Seythia.

Source: Catena Aurea by Aquinas

[AD 853] Haymo of Halberstadt on Matthew 8:10-13

Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east, who has served God from a child; he from the west who in decrepit age has turned to God.

What they should suffer there, He shows when He adds, There shall be weeping and gnashing of teeth. Thus in metaphor He describes the sufferings of the tormented limbs; the eyes shed tears when filled with smoke, and the teeth chatter together from cold. This shows that the wicked in hell shall endure both extreme cold and extreme heat: according to that in Job, They shall pass from rivers of snow to the scorching heat. (Job 24:19.)

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:10-13

Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he has sinned with such obstinate wickedness.

As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, And his servant was healed in the self-same hour.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 8:10

The centurion says, "If I who am the servant of the emperor command the soldiers who are under me, how much more so art Thou able to command death and the illnesses, so that they depart from one and beset another?" For illnesses of the body are God’s soldiers and officers of punishment. Christ marvels, therefore, saying, "I have not found such great faith among the Israelites as I have in this Gentile."

[AD 1274] Pseudo-Chrysostom on Matthew 8:10-13

Andrew believed, but it was after John had said, Behold the Lamb of God; (John 1:36.) Peter believed, but it was at the preaching of Andrew; Philip believed, but it was by reading the Scriptures; and Nathanael first received a proof of His Divinity, and then spoke forth his confession of faith.

Or, if we would supposeb that his faith was greater than even that of the Apostles, Christ's testimony to it must be understood as though every good in a man should be commended relatively to his character; as it were a great thing in a countryman to speak with wisdom, but in a philosopher the same would be nothing wonderful. In this way it may be said of the centurion, In none other have I found so great faith in Israel.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Origen on Matthew 8:10-13

(Hom. in Div. 5.) Observe how great and what that is at which God the Only-begotten marvels! Gold, riches, principalities, are in His sight as the shadow or the flower that fadeth; in the sight of God none of these things is wonderful, as though it were great or precious, but faith only; this He wonders at, and pays honour to, this He esteems acceptable to Himself.

(ubi sup.) Jairus a prince in Israel, making request for his daughter, said not, 'speak the word,' but, 'Come quickly.' Nicodemus, hearing of the sacrament of faith, asks, How can these things be? (John 3:9.) Mary and Martha say, Lord, if thou hadst been here, my brother had not died; (John 11:21.) as though distrusting that God's power could be in all places at the same time.

(ubi sup.) How then does He say in another place, that the chosen are few? Because in each generation there are few that are chosen, but when all are gathered together in the day of visitation they shall be found many. They shall sit down, not the bodily posture, but the spiritual rest, not with human food, but with an eternal feast, teeth Abraham, Isaac, and Jacob, in the kingdom of heaven, where is light, joy, glory, and eternal length of days.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:11

Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly.

Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion.

[AD 420] Jerome on Matthew 8:11

(Verse 11.) But I say to you, that many will come from the East and the West, and will recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. Because God, the creator of the heavens, is the Father of Christ, therefore Abraham is also in the kingdom of heaven, along with whom the nations that believe in Christ, the Son of the Creator, will recline. And that same understanding is fulfilled, as we mentioned above, in the faith of the Gentile centurion: as the peoples who will believe from the East and the West are mentioned.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 8:11-12

Note how what you have heard in the Gospel as something to come has by now already happened. Jesus commends the centurion’s faith, whose flesh was alien but whose spirit was of the household of faith. It was to him that he said, “Many will come from east and west and sit at table with Abraham, Isaac and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness.” What sons of what kingdom? He is speaking of the people of the covenant, who received the law. To them the prophets were sent. To them was given the temple and the priesthood. They had celebrated the anticipations of things to come. Yet those things of which they would celebrate in figures they did not acknowledge in actual presence. This is why they shall “be thrown into the outer darkness; there men will weep and gnash their teeth.” Odd, isn’t it? That they would be sent away, while the Christians would be called from the east and the west to the heavenly banquet to sit down with Abraham and Isaac and Jacob, whose bread is righteousness and whose cup is wisdom.

Source: SERMON 62.6

[AD 1107] Theophylact of Ohrid on Matthew 8:11

Jesus did not say outright, "Many Gentiles shall sit at table with Abraham...." But He said it in a roundabout manner, so as not to scandalize the Jews, Many shall come from the east and west. He mentioned Abraham to show that He does not stand in opposition to the Old Testament. By saying outer darkness, He shows that there is also an inner darkness which is less severe. For in hell there are varying degrees of punishment. He calls the Jews the sons of the kingdom, for the promises of the Old Testament were made to them. He is saying, Israel is my firstborn son [Ex. 4:22].

[AD 220] Tertullian on Matthew 8:12

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.

Source: On the Resurrection of the Flesh

[AD 420] Jerome on Matthew 8:12

(V. 12) But the sons of the kingdom shall be cast out into outer darkness. The sons of the kingdom signify the Jews, over whom God reigned before. They shall be cast out into outer darkness. Darkness is always within, not without. But because he who is expelled from the Lord leaves behind the light, therefore outer darkness is so named.

There will be weeping and gnashing of teeth. If there is weeping of the eyes, and gnashing of teeth demonstrates the bones: therefore, the resurrection of the bodies and their members that had fallen is true.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 8:12

Jesus did not say outright, "Many Gentiles shall sit at table." But He said it in a roundabout manner, so as not to scandalize the Jews, "Many shall come from the east and west." He mentioned Abraham to show that He does not stand in opposition to the Old Testament. By saying "outer darkness" He shows that there is also an inner darkness which is less severe. For in hell there are varying degrees of punishment. He calls the Jews "the sons of the kingdom," for the promises of the Old Testament were made to them. He is saying, "Israel is my firstborn son" (Ex. 4:22).

[AD 202] Irenaeus on Matthew 8:13

There is no coercion with God. He has a good will toward us continually. He gives reliable counsel to humans and angels (who also are rational beings), to whom he has given the power of choice. Those who yield obedience therefore possess what is good freely and justly. It is given by God but preserved by themselves.… The human spirit is possessed of free will from the beginning, and God is possessed of free will, in whose likeness humanity was created. Humanity is advised to hold fast to the good and thereby be responsive to God. This refers not only to works but faith as well. God preserved the human will free and under his own self-control … as is shown in Jesus’ word to the centurion: “Go. Be it done for you as you have believed.”

Source: AGAINST HERESIES 3.37.1, 4-5

[AD 407] John Chrysostom on Matthew 8:13

And straightway the work followed, bearing witness to his character. nothing; for the question is, whether each of them has set before us the zealousness of the man, and his having had the right opinion concerning Christ. But it is likely, that after sending his friends, he himself also came and said these things. And if Luke did not speak of the one, no more did Matthew of the other; and this is not the part of men disagreeing among themselves, but rather of those that are filling up the things omitted by one another. But see by another thing also how Luke has proclaimed his faith, saying that his servant was ready to die. Luke 7:2 Nevertheless, not even this cast him into despondency, neither did it cause him to give up: but even so he trusted that he should prevail. And if Matthew affirm Christ to have said, I have not found so great faith, no, not in Israel, and hereby to show clearly that he was not an Israelite; while Luke says, He built our synagogue; neither is this a contradiction. For it was possible for one, even though not a Jew, both to build the synagogue, and to love the nation.

4. But do not thou, I pray you, merely inquire what was said by him, but add thereto his rank also, and then you will see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and says, Come down, for my child is ready to die. John 4:49 But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he says, speak the word only. And at the beginning he says not even, speak the word, but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, I will come and heal him, then, not before he says, speak the word. Nor yet did the suffering confound him, but still under calamity he reasons coolly, not looking so much to the health of the servant, as to the avoiding all appearance of doing anything irreverent.

And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Do you see his wisdom? Mark the folly of the Jews, in saying, He was worthy for whom He should do the favor. Luke 7:4 For when they should have taken refuge in the love of Jesus towards man, they rather allege this man's worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, My servant lies sick, he did not add, speak, for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure.

And if any one should say, wherefore did not Christ honor him in return? we would say this, that He did make return to him in honor, and that exceedingly: first by bringing out his mind, which thing chiefly appeared by His not coming to his house; and in the second place, by introducing him into His kingdom, and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom, and of attaining unto those good things which Abraham enjoyed.

But wherefore, one may say, was not the leper commended, who showed forth things greater than these? For he did not so much as say, speak the word, but what was far more, be willing only, which is what the prophet says concerning the Father, He has done whatsoever He pleased. But he also was commended. For when He said, Offer the gift that Moses commanded, for a testimony unto them, Matthew 8:4 He means nothing else but, you shall be an accuser of them, in that you believed. And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, I have not found so great faith, no, not in Israel. And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.

Wherefore he said likewise, For I also am a man set under authority; that is, You are God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression he desires to convince Him, that he says this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various (for I say to this man, go, and he goes; and to another, come, and he comes: Matthew 8:9) much more will You Yourself be able.

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

But mark thou, I pray you, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, come, and he comes, and go, and he goes; he expresses this: If You should command his end not to come upon him, it will not come.

Do you see how believing he was? For that which was afterwards to be manifest to all, here is one who already has made it evident; that He has power both of death and of life, and leads down to the gates of hell, and brings up again. 1 Samuel xxvi Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.

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

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

But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He has to say of the Gentiles, but upon occasion taken from the centurion; nor does He use nakedly the term, Gentiles: not saying, many of the Gentiles, but, many from east and west: Matthew 8:11 which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow.

Neither in this way only does He soften the apparent novelty of His doctrine, but also by speaking of Abraham's bosom instead of the kingdom. For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spoke nothing at first concerning hell, but, what was most apt to grieve them, He says, Think not to say, we are children of Abraham. Matthew 3:9

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

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

6. Then, because what He had said was mere affirmation, He confirms it by the miracle; as indeed He shows the miracles in their turn, by the subsequent accomplishment of the prediction. He accordingly, who disbelieves the health which the servant then received, let him from the prophecy, which has this day come to pass, believe that other also. For so that prophecy again, even before the event, was made manifest to all by the sign which then took place. To this end, you see, having first uttered that prediction, then and not before He raised up the sick of the palsy; that He might make the future credible by the present, and the less by the greater. Since for virtuous men to enjoy His good things, and for the contrary sort to undergo His penalties, were nothing improbable, but a reasonable event, and according to the tenor of laws: but to brace up the feeble, and to raise the dead, was something beyond nature.

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

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

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, You shall sit on twelve thrones; Matthew 19:28 yet he became a child of hell; whereas the Ethiopian, barbarian as he was, and of them from the east and west, shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. For many, says He, that are first shall be last, and the last first. Matthew 19:30 And this He says, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, God is able of these stones to raise up children unto Abraham. Matthew 3:9 Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.

7. Let us not then be confident, who stand, but let us say to ourselves, Let him that thinks he stands take heed lest he fall; 1 Corinthians 10:12 neither let us who are fallen despair, but let us say to ourselves, He that falls, does he not arise? Jeremiah 8:4 For many even who have mounted to the very summit of Heaven, and have shown forth all austerity, and had made their abode in the deserts, nor saw any woman so much as in a dream; having become a little remiss, have been tripped up, and have come unto the very gulf of wickedness. While others again from thence have gone up to Heaven, and from the stage and orchestra have passed over unto the discipline of angels, and have displayed so great virtue, as to drive away devils, and to work many other such miracles. And of these examples both the Scriptures are full, and our life is also full. Even whoremongers and effeminate persons stop the mouths of the Manichæans, who say that wickedness is immoveable, enrolling themselves on the devil's side, and weakening the hands of them that would wish to be in earnest, and overturning all our life.

For they who inculcate these things, not only injure men as to the future, but here also turn all things upside down, for their own part at least. Because when will any regard virtue, from among those that are living in wickedness, so long as he accounts his return that way, and his change for the better, a thing impossible? For if now, when both laws exist, and penalties are threatened, and there is common opinion to recall the ordinary sort, and hell is looked for, and a kingdom promised, and wrong things reproached, and the good praised; hardly do any choose the labors that are to be undergone for virtue's sake: should you take away all these things, what is there to hinder ruin and corruption universal?

Knowing therefore the devil's craft, and that as well the lawgivers of the Gentiles as the oracles of God, and the reasonings of nature, and the common opinion of all men, yea barbarians, and Scythians, and Thracians, and generally all, are directly opposed both to these, and to such as strive to enact the doctrines of fate: let us be sober, beloved, and bidding farewell to all those, let us travel along the narrow way, being both confident and in fear: in fear because of the precipices on either side, confident because of Jesus our guide. Let us travel on, sober and wakeful. For though but for a little while one slumber, he is swept away quickly.

8. For we are not more perfect than David, who by a little carelessness was hurled into the very gulf of sin. Yet he arose again quickly. Look not then to his having sinned only, but also to his having washed away his sin. For to this end He wrote that history, not that you should behold him fallen, but admire him risen; to teach you, when you are fallen, how you should arise. Thus, as physicians choose out the most grievous diseases, and write them in their books, and teach their method of cure in similar cases; if so be men having practised on the greater, may easily master the less; even so God likewise has brought forward the greatest of sins, that they also who offend in small things may find the cure of these easy, by means of the other: since if those admitted of healing, much more the less.

Let us look then to the manner both of the sickness, and of the speedy recovery of that blessed man. What then was the manner of his sickness? He committed adultery and murder. For I shrink not from proclaiming these things with a loud voice. Since if the Holy Ghost thought it no shame to record all this history, much less ought we to draw any shade over it. Wherefore I not only proclaim it, but I add another circumstance also. For in fact, whosoever hide these things, they most of all men throw his virtue into the shade. And as they that say nothing of the battle with Goliath deprive him of no small crowns, so also they that hurry by this history. Does not my saying seem a paradox? Nay, wait a little, and then you shall know that with reason have we said this. For to this end do I magnify the sin, and make my statement stranger, that I may the more abundantly provide the medicines.

What is it then which I add? The man's virtue; which makes the fault also greater. For all things are not judged alike in all men. For mighty men (it is said) shall be mightily tormented: and He that knew his Lord's will, and does it not, shall be beaten with many stripes. Luke 12:47 So that more knowledge is a ground of more punishment. For this same reason the priest, if he commit the same sin as those under government, shall not have the same to endure, but things far more grievous.

Perhaps, seeing the charge against him amplified, you tremble and fear, and marvel at me, as though I were going down a precipice. But I am so confident on that righteous man's behalf, that I will proceed even farther; for the more I aggravate the charge, so much the more shall I be able to show forth the praise of David.

And what more than this, you will say, can be uttered? Abundantly more. For as in the case of Cain, what was done was not a murder only, but worse than even many murders; for it was not a stranger, but a brother, whom he slew; and a brother who had not done but suffered wrong; not after many murderers, but having first originated the horrid crime: so here too that which was perpetrated was not murder only. For it was no ordinary man that did it, but a prophet: and he slays not him that had done wrong, but him that had suffered wrong; for indeed he had been mortally wronged, by the forcing away his wife: nevertheless after that he added this also.

9. Perceive ye, how I have not spared that righteous one? How without any the least reserve I have mentioned his offenses? But yet, so confident am I concerning his defense, that after so great load as this of his sin, I would there were present both the Manichæans who most deride all this, and they that are diseased in Marcion's way, that I might fully stop their mouths. For they indeed say he committed murder and adultery; but I say not this only, but have also proved the murder to be twofold, first from him who suffered the wrong, then from the quality of the person who offended. For it is not the same thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort; as without all these, to commit this self-same thing. Nevertheless even in this respect is that illustrious man most of all worthy of admiration, that when he had fallen into the very pit of wickedness, he did not sink nor despair, nor cast himself down in supineness, on receiving of the devil so fatal a wound; but quickly, or rather straightway, and with great force, he gave a more fatal blow than he had received.

And the same thing occurred, as if in war and in battle some barbarian had struck his spear into the heart of a chieftain, or shot an arrow into his liver, and had added to the former wound a second more fatal than it, and he that had received these grievous blows, when fallen, and wallowing in much blood all about him, were first to rise up quickly, then to hurl a spear at him that wounded him, and exhibit him dead on the ground in a moment. Even so in this case also, the greater you declare the wound, so much the more admirable do you imply the soul of him that was wounded to be, that he had power after this grievous wound both to rise up again, and to stand in the very forefront of the battle array, and bear down him that had wounded him.

And how great a thing this is, they best know, whosoever are fallen into grievous sins. For it is not so much a proof of a generous and vigorous soul to walk upright, and to run all the way (for such a soul has the good hope going along with it, to cheer and to rouse it, to nerve and render it more zealous); as after those innumerable crowns, and so many trophies, and victories, having undergone the utmost loss, to be able to resume the same course. And that what I say may be made plain, I will endeavor to bring before you another example, not at all inferior to the former.

For imagine, I pray you, some pilot, when he had compassed seas without number, and sailed over the whole ocean; after those many storms, and rocks and waves, to sink, having with him a great freight, in the very mouth of the harbor, and hardly with his naked body to escape this grievous shipwreck; how would he naturally feel towards the sea, and navigation, and such labors? Will such a one then ever choose, unless he be of a very noble soul, to see a beach, or a vessel, or a harbor? I trow not; but he will lie hiding his face, seeing night all through the day, and shrinking from all things; and he will choose rather to live by begging, than to put his hand to the same labors.

But not such was this blessed man; but though he had undergone such a shipwreck, after those innumerable troubles and toils, he stayed not with his face covered, but launched his vessel, and having spread his sails, and taken the rudder in hand, he applies himself to the same labors, and has made his wealth more abundant again. Now if to stand be so admirable, and not to lie down for ever after one has fallen; to rise up again, and to do such deeds, what crowns would not this deserve?

And yet surely there were many things to drive him to despair; as first, the greatness of his sins; secondly, that not at the beginning of life, when our hopes also are more abundant, but near the end, these things befell him. For neither does the merchant, who has just gone out of the harbor and been wrecked, grieve equally with him, who after very many traffickings strikes on a rock. Thirdly, that when he had already obtained great wealth, he incurred this. Yea, for by that time he had stored up no small merchandise: for instance, the deeds of his early youth, when he was a shepherd; those about Goliath, when he set up the glorious trophy; those pertaining to his self-command respecting Saul. Since he showed forth even the evangelical long-suffering, in that he got his enemy ten thousand times into his hands, and continually spared him; and chose rather to be an outcast from his country and from liberty, and from life itself, than to slay him that was unjustly plotting against him. Likewise after his coming to the kingdom, there were noble deeds of his to no small amount.

And besides what I have said, his credit also among the many, and his fall from glory so bright, would cause no ordinary perplexity. For the purple did by no means so much adorn him, as the stain of his sin disgraced him. And ye know of course what a great thing it is for evil deeds to be exposed, and how great a soul is required in such an one, not to despond after the censure of the multitude, and when he has so many witnesses of his own offenses.

Nevertheless all these darts that noble person drew out of his soul, and so shone forth after this, so wiped out the stain, became so pure, that his offspring even after his death had their sins mitigated by him: and that which was said of Abraham, we find God saying the same of this man also; or rather, much more of the latter. For with respect to the patriarch it is said, I remembered my covenant with Abraham; Exodus 2:24 but here He says not the covenant, but how? I will defend this city for my servant David's sake. Isaiah 37:35 And besides, on account of His favor towards him, He suffered not Solomon to fall from the kingdom, great as the sin was which he had committed. And so great was the glory of the man, that Peter, so many years after, in exhorting the Jews, spoke on this wise: Let me freely speak unto you of the patriarch David, that he is both dead and buried. Acts 2:29 And Christ too, discoursing with the Jews, signifies him after his sin to have had the Spirit vouchsafed to such a degree, that he was counted worthy to prophesy again even concerning His Godhead; and thereby stopping their mouths, He said, How then does David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit on my right hand? And much as with Moses, so it fell out also with David. For as Miriam, even against Moses' will, was punished by God for insolence to her brother, Numbers 12:13-14 because He greatly loved the holy man; even so this man, injuriously treated by his son, God did swiftly avenge, and that against his will.

These things then are sufficient, yea rather before all others these are sufficient to indicate the man's excellency. For when God pronounces His judgment, we ought to inquire no further. But if you would become particularly acquainted with His self command, you may by perusing his history after his sin, perceive his confidence towards God, his benevolence, his growth in virtue, his strictness unto his last breath.

10. Having then these examples, let us be sober, and let us strive not to despond, and if at any time we fall, not to lie prostrate. For not to cast you into slothfulness, did I speak of the sins of David, but to work in you more fear. For if that righteous man through a little remissness received such wounds, what shall we have to suffer, who are every day negligent? Do not therefore look at his fall, and be remiss, but consider what great things he did even after this, what great mournings, how much repentance he showed forth, adding his nights to his days, pouring forth fountains of tears, washing his couch with his tears, withal clothing himself in sackcloth.

Now if he needed so great a conversion, when will it be possible for us to be saved, feeling insensible after so many sins? For he that has many good deeds, would easily even by this throw a shade over his sins; but he that is unarmed, wherever he may receive a dart, receives a mortal wound.

In order therefore that this may not be so, let us arm ourselves with good works; and if any offense have befallen us, let us wash it away: that we may be counted worthy, after having lived the present life to the glory of God, to enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

[AD 533] Remigius of Rheims on Matthew 8:13

Otherwise; By “other darkness,” He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. "Weeping” then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, “gnashing of teeth” to those who should dwellin the colder regions, as Hyrcania and Scythia.

[AD 1107] Theophylact of Ohrid on Matthew 8:13

. By healing the servant by His word alone, Jesus showed that He also spoke the truth when He said that the Jews would be cast out from the kingdom.

[AD 1107] Theophylact of Ohrid on Matthew 8:13

Healing the servant by His word alone, Jesus showed that He also spoke the truth when He said that the Jews would be cast out from the kingdom.

[AD 367] Hilary of Poitiers on Matthew 8:14-15

Or; In Peter's wife's mother is shown the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord's entrance into Peter's house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:14-15

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

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

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:14-15

Though his wife’s mother had apparently been at home lying ill and sick of a fever, Peter did not press him to come to his house but waited first for his teaching to be finished and for many others to be healed. Only then did he seek him out. This suggests that from the beginning the disciples were careful not to put their private concerns above the common good.… Jesus entered of his own accord to Peter’s house to offer grace to his disciple. Think of what sort of houses these fishermen must have lived in. He did not hesitate to enter these tiny quarters, thereby teaching us all to trample pride underfoot.

Source: THE GOSPEL OF MATTHEW, HOMILY 27.1

[AD 407] John Chrysostom on Matthew 8:14

But Mark adds also, immediately, meaning to declare the time as well; but this evangelist has set down only the miracle, without signifying besides the time. And whereas the others say, that she that lay ill did also entreat Him, this too he has passed over in silence. But this comes not of any dissonance, but the one of brevity, the other of exact narrative. But for what intent did He go into Peter's house? As it seems to me, to take food.

[AD 420] Jerome on Matthew 8:14-15

For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lord's power is complete at once.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:14

(Verse 14) And when Jesus came into Peter's house, he saw his mother-in-law lying down and feverish (or trembling): and he touched her hand, and the fever left her. The hand of the woman is touched, and with her healed works, the weakness of sins departs. It is the nature of human beings that after a fever, their bodies become more tired, and as health begins, they feel the afflictions of sickness. But the health that is granted by the Lord restores everything at once, and it is not enough to be healed; but to indicate an increase in strength, it is added:

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 8:14-15

(De Cons. Ev. ii. 21.) When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what he had omitted above. For Mark relates this after the cleansing of the leper, (Mark 1:30.) which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peter's mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthew's sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no man's power to choose in what order he shall recollect the things he has once known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 8:14-15

Or by Peter's mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i. e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, became the minister of life and glory.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Matthew 8:14-15

(in loc.) Figuratively; Peter's house is the Law, or the circumcision, his mother-in-law the synagogue, which is as it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:14-15

(e Bed.) Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness.

Source: Catena Aurea by Aquinas

[AD 1109] Anselm of Canterbury on Matthew 8:14-15

Matthew having in the leper shown the healing of the whole human race, and in the centurion's servant that of the Gentiles, now figures the healing of the synagogue in Peter's mother-in-law. He relates the case of the servant, first, because it was the greater miracle, and the grace was greater in the conversion of the Gentile; or because the synagogue should not be fully converted till the end of the age when the fulness of the Gentiles should have entered in. Peter's house was in Bethsaida.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 8:14-15

(non occ.) And it is not enough that she is cured, but strength is given her besides, for she arose and ministered unto them.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 8:15

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.

Source: A Treatise on the Soul

[AD 367] Hilary of Poitiers on Matthew 8:15

Or; In Peter’s wife’s mother is shown the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord’s entrance into Peter’s house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour.

[AD 407] John Chrysostom on Matthew 8:15

For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous.

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

Therefore neither does he himself bring Him in, but He entered of His own accord (after the centurion had said, I am not worthy that You should come under my roof Matthew 8:8): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching you by all means to trample under foot human pride.

And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He does both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything. And this was evident from the fact, that even after coming to the mount, it was needful to charge them that they should tell no man.

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

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

But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, She arose and ministered unto Him; Matthew 8:15 which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ.

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

[AD 420] Jerome on Matthew 8:15

(Verse 15) And he rose up and served them. That hand which had been touched was also healed.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 8:15

Jesus entered Peter’s house so that they could eat. And when He touched the woman’s hand, not only did He quench her fever but He restored her to perfect health, so that her strength returned and she was able to serve. Yet we know that it takes a considerable time for the sick to recover their strength. The other evangelists say that first they besought Him and then Jesus healed the woman (Mk. 1:29-31 and Lk. 4:38-39); but Matthew does not say this, for reasons of brevity. For I told you at the beginning that what one evangelist leaves out, the other mentions. Learn also that marriage does not impede virtue: the chief of the apostles had a mother-in-law.

[AD 367] Hilary of Poitiers on Matthew 8:16-17

And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:16

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

[AD 407] John Chrysostom on Matthew 8:16-17

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

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

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

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:16-18

(Vers. 16-18.) But when evening came, they brought to him many who were demon-possessed; and he cast out the spirits with a word, and healed all who were sick. This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and carried our diseases.” And seeing great crowds around him, Jesus gave orders to go to the other side. Everyone is healed not in the morning, not in the afternoon, but in the evening, when the sun is setting: when a grain of wheat dies in the ground in order to bring forth many fruits (John 12).

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 8:16-17

It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:16-17

(Cons. Ev. ii. 22.) The words, Now when it was evening, show that the evening of the same day is meant. This would not have been implied, had it been only when it was evening.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Matthew 8:16

Why didn’t anyone bring them by day? Maybe it was out of respect for the scribes and Pharisees, or like Nicodemus, from embarrassment at their infirmities. Maybe it was because the sick people had no one to carry them to Jesus.

Source: FRAGMENT 95

[AD 533] Remigius of Rheims on Matthew 8:16-17

Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, He cast out the spirits with a word, and healed all that were sick. Dæmons and diseases He sent away with a word, that by these signs, and mighty works, He might show that He was come for the salvation of the human race.

He took the infirmity of human nature so as to make us strong who had before been weak.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:16-17

Took them not that He should have them Himself, but that He should take them away from us; and bare our sicknesses, in that what we were too weak to bear. He should bear for us.

Sunset shadows forth the passion and death of Him Who said, While I am in the world, I am the light of the world. (John 9:5.) Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.

Source: Catena Aurea by Aquinas

[AD 1963] CS Lewis on Matthew 8:16-17

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

The miracles of healing fall into the same pattern. This is sometimes obscured for us by the somewhat magical view we tend to take of ordinary medicine. The doctors themselves do not take this view. The magic is not in the medicine but in the patient’s body. What the doctor does is to stimulate Nature’s functions in the body, or to remove hindrances. In a sense, though we speak for convenience of healing a cut, every cut heals itself; no dressing will make skin grow over a cut on a corpse. That same mysterious energy which we call gravitational when it steers the planets and biochemical when it heals a body is the efficient cause of all recoveries, and if God exists, that energy, directly or indirectly, is His. All who are cured are cured by Him, the healer within. But once He did it visibly, a Man meeting a man. Where He does not work within us in this mode, the organism dies. Hence Christ’s one miracle of destruction is also in harmony with God’s wholesale activity. His bodily hand held out in symbolic wrath blasted a single fig tree; but no tree died that year in Palestine, or any year, or in any land, or even ever will, save because He has done something, or (more likely) ceased to do something, to it.

Source: Miracles, from God in the Dock

[AD 382] Apollinaris of Laodicea on Matthew 8:17

In this saying Isaiah pointed toward the cross. But why was this saying employed by the Evangelist at this point when he was speaking of his healings? This was to show that it was not in his activity alone but in his passion, his willingness to suffer, that Christ became the source of healing to humanity. By the indignities he endured and by his own death he prepared life for all humanity. He subdued those who were evilly disposed against themselves.

Source: FRAGMENT 37.7

[AD 407] John Chrysostom on Matthew 8:17

But mark, I pray you, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He says, that Esaias also spoke of these things; He took our infirmities, and bare our sicknesses. He said not, He did them away, but He took and bare them; which seems to me to be spoken rather of sins, by the prophet, in harmony with John, where he says, Behold the Lamb of God, that bears the sin of the world. John 1:29

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

[AD 407] John Chrysostom on Matthew 8:17

Do you see how the multitude by this time was growing in faith? For even when the evening was descending, they continued to bring their sick to him. Though the time was limited, they did not even think of going home. Note that the Evangelist did not specify how great a multitude of persons were healed. He did not mention them one by one but in one word spanned an unspeakable sea of miracles, lest the spectacle’s greatness drive us again to curiosity or doubt that even so many with such varied diseases should be delivered and healed by him in one brief moment of time. Rather, he calls upon the prophet to attest what was happening. Once again this indicates the abundance of scriptural demonstrations we have that point to his identity. Isaiah had prophesied of just these things when he said, “Surely he has borne our griefs and carried our sorrows.” Note that Isaiah did not say that he merely did away with our infirmities but that he himself bore them. Here Isaiah seems to be speaking of our sins being carried by him, in harmony with John, who said, “Behold the Lamb of God who takes away the sin of the world.” How does the Evangelist correlate infirmities and sins? He is either recollecting the Isaiah passage in its plain, historical sense, or he is pointing to the fact that most of our diseases arise from sins of our souls. For if the sum of all diseases, even death itself, has its root and foundation from sin, how much more is this true of most of our bodily diseases?

Source: THE GOSPEL OF MATTHEW, HOMILY 27.1

[AD 1107] Theophylact of Ohrid on Matthew 8:17

. At the end of the day and on into the evening, they brought the sick to Him and He, in His love for man, healed them all. Then Matthew brings forward the witness of Isaiah (See Is. 53:4), lest you disbelieve that He could heal so many sicknesses in so short a time. Although the prophet spoke concerning sins, Matthew has applied these words to illnesses, for the majority of illnesses occur as a result of sins.

[AD 367] Hilary of Poitiers on Matthew 8:18-22

The name disciples is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.

Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following.

The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father.

Also, because we are taught in the beginning of the Lord's prayer, first to say, Our Father, which art in heaven; and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven (Mat. 23:9.), and that between a believing son and an unbelieving Father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints, and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living (God.)

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:18-22

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

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

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

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

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

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

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

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:18

Do you see again His freedom from ostentation? In that as the others say, He charged the devils not to say it was He, so this writer says, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words?

For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, Fair in beauty beyond the children of men. And if Esaias says, He has no form nor comeliness, he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects.

Further: He did not first give commandment to depart unto the other side, nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time.

Many now perchance have fallen into a passionate desire of seeing that form; but if we are willing we shall behold one far better than that. For if we can pass through our present life with Christian boldness, we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body.

But observe how He does not simply drive them away, lest He should hurt them. For He did not say, withdraw, but gave commandment to depart to the other side, giving them to expect that He would surely come there.

[AD 407] John Chrysostom on Matthew 8:18

Note once again his freedom from superficialities. He charged the devils not to disclose his identity. He commanded the multitudes to depart. In doing so, he was training all his followers in self-constraint and teaching them to do nothing for display. At the same time he was silencing the envy of his detractors. He thereby showed that he was not a healer of bodies only but also of souls, and a teacher of forbearance. He demonstrated this by first healing their diseases and then by teaching them not to do anything merely for vanity’s sake. The crowds meanwhile were clinging to him, loving him, marveling at him, desiring to be with him. For who would want to depart from one who performed such miracles? Who would not long to linger there, even if it were only to glimpse his face and the mouth that was saying such things?

Source: THE GOSPEL OF MATTHEW, HOMILY 27.2

[AD 420] Jerome on Matthew 8:18-22

This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, 'Lord, I will follow Thee.' But because he esteemed the Saviour only as one of many masters, and was a 1man of the letter (which is better expressed in Greek, γραμματεὺς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon Magus when he would have given Peter money.

Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own?

In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not seeking a master, but by means of his master seeking gain for himself.

But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:18-22

(ubi sup.) It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter's mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert.

(Serm. 100. 1.) Otherwise; The Son of man hath not where to lay his head; that is, in your faith. The foxes have holes, in your heart, because you are deceitful. The birds of the air have nests, in your heart, because you are proud. Deceitful and proud follow Me not; for how should guile follow sincerity?

(Quæst. in Matt. q. 5.) He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes.

(Serm. 100. 1.) The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; Jesus said unto him, Follow me, and, leave the dead to bury their dead.

(ubi sup.) As much as to say; Thy father is dead; but there are also other dead who shall bury their dead, because they are in unbelief.

(De Cons. Ev. ii. 23.) Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Matthew 8:18

But it is only to the disciples that Jesus “gave orders to cross over to the other side,” lest, from the crowds pressing about him, his disciples should be prevented from hearing those very teachings that were most appropriate for them. To the disciples he revealed God’s future mysteries more deeply than in the things that were spoken to the crowds only “in parables.” Only the disciples had left behind all present goods and followed him through love of learning. He commands them to cross over from temporary things to eternal things, from the earthly to the heavenly, from the carnal to the spiritual.

Source: FRAGMENT 97

[AD 533] Remigius of Rheims on Matthew 8:18-22

Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses' countenance was made glorious, and Stephen's as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.)

What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows; And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 8:18-22

(Mor. xix. 1.) Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful dæmons, by the birds the proud dæmons; as though He had said; Deceitful and proud dæmons have their abode in your heart; but my lowliness finds no rest in a proud spirit.

(Mor. iv. 27.) The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:18-22

Sunset shadows forth the passion and death of Him Who said, While I am in the world, I am the light of the world. (John 9:5.) Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.

Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. Another of his disciples saith unto him, Lord, suffer me first to go and bury my father.

From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 8:18

Jesus gave this order because He was not a seeker after glory, and also because He wished to avoid the spiteful envy of the Jews.

[AD 407] John Chrysostom on Matthew 8:19

He does not openly convict those who were up to mischief. He replies to their secret thoughts, leaving it to themselves only to know they are convicted.… These were not the words of one who was turning his back on the scribe but rather of one who was making clear to the scribe his own proud disposition, even while yet permitting him, if he were willing to proceed, to follow him. After the scribe had heard Jesus’ convicting response and had been proven to be wholly unready for it, he did not then proceed to say, “I am ready to follow you.” Similarly there are many other places where Christ made this sort of subtle response.

Source: THE GOSPEL OF MATTHEW, HOMILY 27.2

[AD 407] John Chrysostom on Matthew 8:19

And the multitudes for their part evinced this great love, and were following with much affection; but some one person, a slave of wealth, and possessed with much arrogance, approaches Him.

Do you see how great his arrogance? For as not deigning to be numbered with the multitude, and indicating that he is above the common sort, so he comes near. Because such is the Jewish character; full of unseasonable confidence. So too another afterwards, when all men were keeping silence, of his own accord springs up, and says, Which is the first commandment?

Yet nevertheless the Lord rebuked not his unseasonable confidence, teaching us to bear even with such as these. Therefore He does not openly convict them who are devising mischief, but replies to their secret thought, leaving it to themselves only to know that they are convicted, and doubly doing them good, first by showing that He knows what is in their conscience, next by granting unto them concealment after this manifestation, and allowing them to recover themselves again, if they will: which thing He does in the case of this man also.

For he, seeing the many signs, and many drawn after Him, thought to make a gain out of such miracles; wherefore also he was forward to follow Him. And whence is this manifest? From the answer which Christ makes, meeting not the question, as it stands verbally, but the temper shown in its meaning. For, What? says He, do you look to gather wealth by following me? Do you see not then that I have not even a lodging, not even so much as the birds have?

[AD 420] Jerome on Matthew 8:19-20

(Verse 19, 20) And one scribe, approaching, said to him: Teacher, I will follow you wherever you go. And Jesus says to him: Foxes have dens, and birds of the sky have nests, but the Son of Man has nowhere to lay his head. This scribe of the law, who knew only the letter that kills, if he had said: Lord, I will follow you wherever you go, he would not have been rejected by the Lord; but because he esteemed one teacher out of many, and was a learner of letters, which is more significantly said in Greek, γραμματεὺς, and not a spiritual hearer: therefore, he has no place where Jesus can lay his head. Now, it is shown to us, and because of this the scribe is rejected, that he, seeing the greatness of the signs, wanted to follow the Savior in order to seek profit from the miracles of his works, desiring the same thing that Simon Magus wanted to buy from Peter (Acts 8). Therefore, such a faith is rightfully condemned by the Lord's judgment and it is said to him: Why do you desire to follow me because of riches and the profits of the world, when I am of such great poverty that I don't even have a small shelter and I don't use my own roof?

Source: Commentary on Matthew

[AD 465] Maximus of Turin on Matthew 8:19

The scribe’s declaration is prompt indeed, but proud. The Lord was on his way toward his final suffering, descent into hell and ascent into heaven. Is human frailty really prepared to follow him “wherever he goes”? This is more a foolish presumption than a confession of faith. Later the Lord would say to the apostle Peter, when he thought that he would follow the Savior in every circumstance: “Where I am going you are not able to follow me now.” And when Peter obstinately insisted and said that death would not separate him from [Jesus], he heard that he would deny the Lord three times. In this he was censured, as it were, for his pride. Thus the one who promised, while confessing Christ, that he would not be separated from him by death is cut off from fellowship with him by a little maidservant’s question.

Source: SERMONS 41.3.6

[AD 220] Tertullian on Matthew 8:20

Joseph and Daniel served as slaves, but you are the slaves of no one, insofar as you share in those who serve Christ, who has freed you from the captivity of the world. You act after the Lord’s pattern. He walked in humility and obscurity. He had no definite home. “The Son of Man has nowhere to lay his head.” He is unadorned as to dress. He exercised no right of power even over his own followers. In short, though conscious of his own kingdom, he shrank back from being made a king.

Source: On Idolatry 18.4-5

[AD 220] Tertullian on Matthew 8:20

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.

Source: On Idolatry

[AD 407] John Chrysostom on Matthew 8:20

Now these were not the words of one turning Himself away, but of one who while putting to the proof his evil disposition, yet permitted him (if he were willing with such a prospect) to follow Him. And to convince you of his wickedness, when he had heard these things, and had been proved, he did not say, I am ready to follow You.

5. And in many other places also Christ is clearly doing this; He does not openly convict, but by His answer He manifests the purpose of them that are coming unto Him. Thus to him again that said, Good Master, and had thought by such flattery to gain His favor, according to his purpose He made answer, saying, Why do you call me good? There is none good but one, that is, God.

And when they said unto Him, Behold, Your mother and Your brethren seek You; Matthew 12:47-48 forasmuch as these were under the influence of some human infirmity, not desiring to hear something profitable, but to make a display of their relationship to Him, and therein to be vainglorious; hear what He says: Who is my mother, and who are my brethren?

And again to His brethren themselves, saying unto Him, Show yourself to the world, John 7:4, 6 and wishing thence to feed their vainglory, He said, Your time (so He speaks) is always ready, but my time is not yet come.

And in the opposite cases too He does so; as in that of Nathanael, saying, Behold an Israelite indeed, in whom is no guile. John 1:47 And again, Go and show John again those things which you do hear and see. Matthew 11:4 For neither in this did He reply to the words, but to the intention of him that sent them. And with the people again in like manner, He addresses His discourse unto their conscience, saying, What went ye out into the wilderness to see? Matthew 11:7 That is because they were probably feeling about John, as though he had been a sort of easy and wavering person; to correct this their suspicion, He says, What went ye out into the wilderness to see? A reed shaken with the wind? or, a man clothed with soft raiment? by both these figures declaring, that he was neither of himself a waverer, nor would be softened by any luxury. Thus then in the present case also He makes His answer to their meaning.

And see how in this also He shows forth great moderation: in that He said not, I have it indeed, but despise it, but I have it not. Do you see what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He does for the sake of the Jews' salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, and desiring to win also more abundantly those of that day to Himself.

[AD 465] Maximus of Turin on Matthew 8:20

Every Christian who wishes to hide his sins is spiritually a fox. For just as the fox lives in a hidden place because of its deceit, so also the sinner conceals himself in dens, guarding silence because of his knowledge of his sins. Just as the fox does not dare to manifest the deceitfulness of its deeds in the midst of society, so also the sinner is ashamed to confess the wickedness of his life in the midst of the church. One is a fox who sets up a snare for his neighbor, who daily strives to nibble away at others’ property, steal their fruits and devour their animals and—what is common in our day—seize swine like wolves and not only chickens, as the foxes do. Although he is strong enough to live by his own labor, he prefers to take pillage like the madness of a wild beast.

Source: SERMONS 41.4

[AD 1107] Theophylact of Ohrid on Matthew 8:20

. A scribe is one who knows the letter of the law. When this scribe saw the many signs which Jesus did, he imagined that Jesus was making money from them; hence his eagerness to follow Him so that he too could collect money. But Christ answers this thought of his as if saying to him, "You expect that by following Me you will make money. Do you not see that I am homeless? So too must My followers be." Jesus said this to persuade him to change his ways and to follow. But the scribe departed. Some say that the foxes and the birds mean the demons. So Jesus is saying, "The demons take their rest in you, and I, therefore, can have no rest in your soul."

[AD 220] Tertullian on Matthew 8:21

Us, moreover, Jesus, the Father's Highest and Great Priest, clothing us from His own store -inasmuch as they "who are baptized in Christ have put on Christ"-has made "priests to God His Father," according to John. For the reason why He recalls that young man who was hastening to his father's obsequies, is that He may show that we are called priests by Him; (priests) whom the Law used to forbid to be present at the sepulture of parents: "Over every dead soul," it says, "the priest shall not enter, and over his own father and over his own mother he shall not be contaminated.

Source: On Monogamy

[AD 407] John Chrysostom on Matthew 8:21

Did you mark the difference? How one impudently says, I will follow You wherever You go; but this other, although asking a thing of sacred duty, says, Allow me. Yet He suffered him not, but says, Let the dead bury their dead, but do thou follow me. For in every case He had regard to the intention. And wherefore did He not suffer him? One may ask. Because, on the one hand, there were those that would fulfill that duty, and the dead was not going to remain unburied; on the other, it was not fit for this man to be taken away from the weightier matters. But by saying, their own dead, He implies that this is not one of His dead. And that because he that was dead, was, at least as I suppose, of the unbelievers.

Now if you admire the young man, that for a matter so necessary he besought Jesus, and did not go away of his own accord; much rather do thou admire him for staying also when forbidden.

Was it not then, one may say, extreme ingratitude, not to be present at the burial of his father? If indeed he did so out of negligence, it was ingratitude, but if in order not to interrupt a more needful work, his departing would most surely have been of extreme inconsideration. For Jesus forbad him, not as commanding to think lightly of the honor due to our parents, but signifying that nothing ought to be to us more urgent than the things of Heaven, and that we ought with all diligence to cleave to these, and not to put them off for ever so little, though our engagements be exceeding indispensable and pressing. For what can be more needful than to bury a father? What more easy? Since it would not even consume any long time.

But if one ought not to spend even as much time as is required for a father's burial, nor is it safe to be parted even so long from our spiritual concerns; consider what we deserve, who all our time stand off from the things that pertain to Christ, and prefer things very ordinary to such as are needful, and are remiss, when there is nothing to press on us?

And herein too we should admire the instructiveness of His teaching, that He nailed him fast to His word, and with this freed him from those endless evils, such as lamentations, and mournings, and the things that follow thereafter. For after the burial he must of necessity proceed to inquire about the will, then about the distribution of the inheritance, and all the other things that follow thereupon; and thus waves after waves coming in succession upon him, would bear him away very far from the harbor of truth. For this cause He draws him, and fastens him to Himself.

But if you still marvellest, and art perplexed, that he was not permitted to be present at his father's burial; consider that many suffer not the sick, if it be a father that is dead, or a mother, or a child, or any other of their kinsmen, to know it, nor to follow him to the tomb; and we do not for this charge them with cruelty nor inhumanity: and very reasonably. For, on the contrary, it were cruelty to bring out to the funeral solemnity men in such a state.

But if to mourn and be afflicted in mind for them that are of our kindred is evil, much more our being withdrawn from spiritual discourses. For this same cause He said elsewhere also, No man having put his hand to the plough, and looking back, is fit for the kingdom of Heaven. And surely it is far better to proclaim the kingdom, and draw back others from death, than to bury the dead body, that is nothing advantaged thereby; and especially, when there are some to fulfill all these duties.

[AD 420] Jerome on Matthew 8:21

(Verse 21.) And another of his disciples said to him: Lord, allow me first to go and bury my father. What is the similarity between a scribe and a disciple? The former calls him master, the latter confesses him Lord. The former desires to go and bury his father due to an opportunity for piety; the latter promises to follow him wherever, not seeking a master, but seeking profit from the master.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 8:21

In this place the question is raised as to whether the honor due God does not take precedence over the duty to honor one’s parents. When the two conflict, it is necessary to hold to the one and despise the other, especially if honoring parents gets in the way of pleasing God. The worship of God requires putting God before all other things we think of as precious. In this way we will not, like Cain, be found relegating secondary things to God. In a similar way, the old law prohibited the priests from drawing near to dead bodies and commanded them to keep away even from services for their own family and not to succumb to excessive fleshly sympathy. But while the law taught through shadows, Christ teaches in a way wholly transparent and undisguised. Whoever wishes to serve God must not let any ties of kinship become an excuse, on grounds of preoccupation, for not following Christ. Christ himself, for the benefit of those who were with him, even slighted his own mother and brothers, saying, “Who is my mother, and who are my brothers?” and “Such a one is my mother.”

Source: FRAGMENT 98

[AD 253] Origen of Alexandria on Matthew 8:22

The statement “Let the dead bury their dead” implies spiritually: Waste no more time on dead things. You are to “put to death therefore what is earthly in you: immorality, impurity, passion, evil desire and covetousness, which is idolatry.” These things therefore are dead. Cast them away from you. Cut them off as you would cut off gangrenous flesh to prevent the contamination of the whole body, so that you may not hear it said, “Leave the dead14 to bury their dead.” But to some it seems abnormal and contradictory that the Savior does not allow the disciple to bury his father. It seems inhumane. But Jesus does not in fact forbid people from burying the dead, but rather he puts before this the preaching of the kingdom of heaven, which makes people alive. As for burying the body, there were many people who could have done this.

Source: FRAGMENT 161

[AD 367] Hilary of Poitiers on Matthew 8:22

The name “disciples” is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.
Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following.
The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father.
Also, because we are taught in the beginning of the Lord’s prayer, first tosay, “Our Father, which art in heaven;” and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven, and that between a believing son and an unbelieving father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints; and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living(God).

[AD 407] John Chrysostom on Matthew 8:22

Nothing else then do we learn hereby, but that we must not wantonly lose any, no not the smallest time, though there be ten thousand things to press on us; but to set what is spiritual before all, even the most indispensable matters, and to know both what is life, and what is death. Since many even of them that seem to live are nothing better than dead men, living as they do in wickedness; or rather these are worse than the dead; For he that is dead, it is said, is freed from sin, Romans 6:7 but this man is a slave to sin. For tell me not of this, that he is not eaten of worms, nor lies in a coffin, nor has closed his eyes, nor is bound in graveclothes. Nay, for these things he undergoes more grievously than the dead, no worms devouring him, but the passions of his soul tearing him to pieces more fiercely than wild beasts.

And if his eyes be open, this too again is far worse than having closed them. For those of the dead see no evil thing, but this man is gathering unto himself diseases without number, while his eyes are open. And whereas the other lies in a coffin, unmoved by anything, this one is buried in the tomb of his innumerable distempers.

But you see not his body in a state of decay. And what of that? Since before his body, his soul is corrupted and destroyed, and undergoes greater rottenness. For the other stinks a few days, but this for the whole of his life exhales evil odors, having a mouth more foul than sewers.

And so the one differs from the other, by just so much as this, that the dead indeed undergoes that decay only which comes of nature, but this man together with that, brings in also that rottenness which is from intemperance, devising each day unnumbered causes of corruption.

But is he borne on horseback? And what of that? Why, so is the other on a couch. And what is very hard, while the other is seen by no one in his dissolution and decay, but has his coffin for a veil, this man is going about everywhere with his evil savor, bearing about a dead soul in his body as in a tomb.

And if one could but once see a man's soul who is living in luxury and vice, you would perceive that it is far better to lie bound in a grave than to be rivetted by the chains of our sins; and to have a stone laid over you, than that heavy cover of insensibility. Wherefore above all things it behooves the friends of these dead men, seeing that they are past feeling, to come near to Jesus in their behalf, as Mary then did in the case of Lazarus. Though he stinks, though he be dead four days, do not despair, but approach, and remove the stone first. Yea, for then you shall see him lying as in a tomb, and bound in his grave clothes.

And if you will, let it be some one of them that are great and distinguished, whom we bring before you. Nay, fear not, for I will state the example without a name: or rather, though I should mention the name, not even so need there be any fear: for who ever fears a dead man? Seeing that whatever one may do, he continues dead, and the dead cannot injure the living either little or much.

Let us then behold their head bound up. For indeed, when they are for ever drunken, even as the dead by their many wrappers and grave-clothes, so are all their organs of sense closed and bound up. And if you will look at their hands too, you shall see these again bound to their belly, like those of the dead, and fastened about not with grave-clothes, but what is far more grievous, with the bands of covetousness: obtaining as they do no leave from her to be stretched out for almsgiving, or for any other of such like good deeds; rather she renders them more useless than those of the dead. Would you also see their feet bound together? See them again fastened about with cares, and for this cause never able to run unto the house of God.

Have you seen the dead? Behold also the embalmer. Who then is the embalmer of these? The devil, who carefully fastens them about, and suffers not the man any longer to appear a man, but a dry stock. For where there is no eye, nor hands, nor feet, nor any other such thing, how can such an one appear a man? Even so may we see their soul also swaddled up, and rather an image than a soul.

Forasmuch then as they are in a sort of senseless state, being turned to dead men, let us in their behalf draw near unto Jesus, let us entreat Him to raise them up, let us take away the stone, let us loosen the grave clothes. For if you take away the stone, that is, their insensibility to their own miseries, you will quickly be able to bring them also out of the tomb; and having brought them out, you will more easily rid them of their bonds. Then shall Christ know you, when you are risen, when unbound; then will He call you even unto His own supper. As many therefore of you as are friends of Christ, as many as are disciples, as many as love him that is gone, draw near unto Jesus, and pray. For even though his ill savor abound and be ever so intense, nevertheless not even so should we, his friends, forsake him, but so much the rather draw near; even as the sisters of Lazarus then did; neither should we leave interceding, beseeching, entreating, until we have received him alive.

For if we thus order our own affairs, and those of our neighbors, we shall also attain speedily unto the life to come; unto which may we all attain, by the grace and love to man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

[AD 407] John Chrysostom on Matthew 8:22

Mark well the difference between the scribe who earlier had impudently blurted out, “I will follow you wherever you go” and the other one who was asking to do a sacred duty when he said, “Permit me first to go [bury my father].” Yet Jesus did not permit him, saying, “Follow me, and leave the dead to bury their own dead.” In both cases, Jesus was paying attention strictly to their inward intention. But one may ask, “Why was the latter not permitted?” Because on the one hand, there were plenty of others who could fulfill that duty. The dead person was not going to remain actually unburied. On the other hand, it appears that it was not fit for this particular person to be taken away from the more urgent matters required of him.… Was it not then, one may ask, extreme ingratitude to be absent from the burial of one’s own father? If indeed he did so out of negligence, it would have been ingratitude. But his departure would not have been considered fitting if it required interrupting a more urgent order of responsibility. So Jesus resisted him, not as if he were commanding him to think lightly of the honor due to parents, but signifying that nothing ought to be to us more urgent than the affairs of the kingdom of heaven. We ought with all diligence to cling to these and not to put them off in the slightest, though our engagements be exceedingly indispensable and pressing.

Source: THE GOSPEL OF MATTHEW, HOMILY 27.3

[AD 420] Jerome on Matthew 8:22

(Ver. 22) But Jesus said to him, "Follow me, and let the dead bury their own dead. He is dead, whoever does not believe. But if a dead person buries the dead, we should not be concerned about the dead, but the living: lest while we are concerned about the dead, we ourselves may also be called dead.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 8:22

After one has given himself to God, he ought not to turn back to the things of this life. Indeed one must honor one’s parents; but God first. That this man’s father was an unbeliever is evident from Jesus’ words, "Let the dead," that is, the unbelievers, "bury their dead." If this man was not even permitted to bury his father, woe to those who after they have begun the monastic life turn back to worldly things!

[AD 367] Hilary of Poitiers on Matthew 8:23-27

Or; He sleeps, because by our sloth He is cast asleep in us. This is done that we may hope aid from God in fear of danger; and that hope though late may be confident that it shall escape danger by the might of Christ watching within.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 8:23

Now Luke, Luke 8:22 to free himself from having the order of time required of him, says thus, And it came to pass on a certain day that He went into a ship with His disciples; and Mark in like manner. But this evangelist not so, but he maintains the order in this place also. For they did not all of them write all things in this way. And these things I have mentioned before, lest any one from the omission should suppose there was a discordance.

[AD 407] John Chrysostom on Matthew 8:23

He took the disciples with him, not for nothing and not merely to face an absurd hazard but in order to permit them to witness the miracle that was to take place on the sea. For like a superb trainer, he was gradually coaching and fitting them for endurance. He had two objectives in mind. He wanted to teach them to remain undismayed amid dangers and modest in honors. So, to prevent them from thinking too much of themselves, having sent away the multitude, he kept them near him but permitted them to be tossed with a tempest. By doing so he disciplined them to bear trials patiently. His former miracles were indeed great, but this one contained a unique kind of discipline of exceptional importance. For it was a sign akin to that of old. To do this, he took his disciples with him by himself. He permitted others to see his other miracles, but when trials and terrors were rising, he took with him none but those he was training to be champions of the gospel.

Source: THE GOSPEL OF MATTHEW, HOMILY 28.1

[AD 407] John Chrysostom on Matthew 8:23-27

(Hom. xxviii.) He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of themselves because He kept them while He sent the rest away, He suffers them to be tossed by the waves. Where miracles were to be shown, He suffers the people to be present; where temptations and fears were to be stilled, there He takes with Him only the victors of the world, whom He would prepare for strife.

They had seen others made partakers of Christ's mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their own bodies they should feel Christ's mercies. Therefore He willed that this tempest should arise, that in their deliverance they might have a more lively sense of His goodness. This tossing of the sea was a type of their future trials of which Paul speaks, I would not have you ignorant, brethren, how that we were troubled beyond our strength. (2 Cor. 1:8.) But that there might be time for their fear to arise, it follows, But he was asleep. For if the storm had arisen while He was awake, they would either not have feared, or not have prayed Him, or would not have believed that He had the power to still it.

If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. Then he arose, and rebuked the winds and the sea, and there was a great calm.

Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some time longer, but here all is tranquillity at once. Thus what is said of the Father, He spake, and the storm of wind ceased, (Ps. 107:25.) this Christ fulfilled in deed; for by His word and bidding only He stayed and checked the waters. For from His appearance, from His sleeping, and His using a boat, they that were present supposed Him a man only, and on this account they fell into admiration of Him; And the men marvelled, saying, What manner of man is this, for the winds and the sea obey him?

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:23

(Verse 23) And when he got into the boat, his disciples followed him. And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves. He performed the fifth sign when he got into a boat from Capernaum and commanded the winds and the sea. The sixth sign, when he gave power to the demons to enter into the pigs in the region of the Gerasenes. The seventh, when he entered his own city and healed a paralytic lying on a bed. Firstly, the paralytic is the son of a centurion.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 8:23-27

Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened.

From this passage we understand, that all creation is conscious of its Creator; for what may be rebuked and commanded is conscious of the mind commanding. I do not mean as some heretics hold, that the whole creation is animatec—but by the power of the Maker things which to us have no consciousness have to Him.

But if any shall contend that it was the disciples who wondered, we shall answer they are rightly spoken of as 'the men,' seeing they had not yet learnt the power of the Saviour.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:23-27

(De Cons. Ev. ii. 23.) Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Matthew 8:23-27

(in loc.) Or; The boat is the present Church, in which Christ passes over the sea of this world with His own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:23-27

Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their heavenly country, as on a safe shore, whither Christ goes with His own; whence He says below, He that will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16:24.) When then Christ was fixed on the cross, a great commotion was raised, the minds of His disciples being troubled at His passion, and the boat was covered by the waves. For the whole strength of persecution was around the cross of Christ, on which He died; as it is here, But he was asleep. His sleep is death. The disciples awaken the Lord, when troubled at His death; they seek His resurrection with earnest prayers, saying, Save us, by rising again; we perish, by our trouble at Thy death. He rises again, and rebukes the hardness of their hearts, as we read in other places. He commands the winds, in that He overthrew the power of the Devil; He commanded the sea, in that He disappointed the malice of the Jews; and there was a great calm, because the minds of the disciples were calmed when they beheld His resurrection.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Origen on Matthew 8:23-27

(Hom. in div. vii.) Christ having performed many great and wonderful things on the land, passes to the sea, that there also He might show forth His excellent power, presenting Himself before all men as the Lord of both earth and sea. And when he was entered into a boat, his disciples followed him, not being weak but strong and established in the faith. Thus they followed Him not so much treading in His footsteps, as accompanying Him in holiness of spirit.

(ubi sup.) Therefore, having entered into the boat He caused the sea to rise; And, lo, there arose a great tempest in the sea, so that the boat was covered by the waves. This tempest did not arise of itself, but in obedience to the power of Him Who gave commandment, who brings the winds out of his treasures. (Jer. 10:13.) There arose a great tempest, that a great work might be wrought; because by how much the more the waves rushed into the boat, so much the more were the disciples troubled, and sought to be delivered by the wonderful power of the Saviour.

(ubi sup.) Wonderful, stupendous event! He that never slumbereth nor sleepeth, is said to be asleep. He slept with His body, but was awake in His Deity, showing that He bare a truly human body which He had taken on Him, corruptible. He slept with the body that He might cause the Apostles to watch, and that we all should never sleep with our mind. With so great fear were the disciples seized, and almost beside themselves, that they rushed to Him, and did not modestly or gently rouse Him, but violently awakened Him, His disciples came to him, and awoke him, saying, Lord, save us, we perish.

(ubi sup.) O ye true disciples! ye have the Saviour with you, and do ye fear danger? Life itself is among you, and are ye afraid of death? They would answer, We are yet children, and weak, and are therefore afraid; whence it follows, Jesus saith unto them, Why are ye afraid, O ye of little faith? As though He had said, If ye have known me mighty upon earth, why believe ye not that I am also mighty upon the sea? And even though death were threatening you, ought ye not to support it with constancy? He who believes a little will be reasoned with; he who believes not at all will be neglected.

(ubi sup.) Therefore He gave commandment to the winds and the sea, and from a great storm it became a great calm. For it behoves Him that is great to do great things; therefore He who first greatly stirred the depths of the sea, now again commands a great calm, that the disciples who had been too much troubled might have great rejoicing.

(ubi sup.) But who were the men that marvelled? You must not think that the Apostles are here meant, for we never find the Lord's disciples mentioned with disrespect; they are always called either the Disciples or the Apostles. They marvelled then who sailed with Him, whose was the boat.

(ubi sup.) This is not a question, What manner of man is this? but an affirmation that He is one whom the winds and the sea obey. What manner of man then is this? that is, how powerful, how mighty, how great! He commands every creature, and they transgress not His law; men alone disobey, and are therefore condemned by His judgment. Figuratively; We are all embarked in the vessel of the Holy Church, and voyaging through this stormy world with the Lord. The Lord Himself sleeps a merciful sleep while we suffer, and awaits the repentance of the wicked.

Let us therefore come to Him with joy, saying with the Prophet, Arise, O Lord, why sleepest thou? (Ps. 44:23.) And He will command the winds, that is, the dæmons, who raise the waves, that is, the rulers of the world, to persecute the saints, and He shall make a great calm around both body and spirit, peace for the Church, stillness for the world.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 8:23-27

(non occ.) Chrysostom explains thus, What manner of man is this? His sleeping and His appearance showed the man; the sea and the calm pointed out the God.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 8:24

Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea." It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedience to the discipline of religion.

Source: On Baptism

[AD 407] John Chrysostom on Matthew 8:24

The multitudes then He sent on, but the disciples He took with Himself: for the others mention this too. And He took them with Him, not for nought, nor at hazard, but in order to make them spectators of the miracle that was to take place. For like a most excellent trainer, He was anointing them with a view to both objects; as well to be undismayed in dangers, as to be modest in honors. Thus, that they might not be high minded, because having sent away the rest, He retained them, He suffers them to be tossed with the tempest; at once correcting this, and disciplining them to bear trials nobly.

For great indeed were the former miracles too, but this contained also in it a kind of discipline, and that no inconsiderable one, and was a sign akin to that of old. For this cause He takes the disciples only with Himself. For as, when there was a display of miracles, He suffers the people also to be present; so when trial and terrors were rising up against Him, then He takes with Him none but the champions of the whole world, whom He was to discipline.

And while Matthew merely mentioned that He was asleep, Luke says that it was on a pillow; signifying both His freedom from pride, and to teach us hereby a high degree of austerity.

[AD 407] John Chrysostom on Matthew 8:24

He sleeps to give occasion for their timidity and to make their perception of what was happening more distinct. … He permits the storm, that by their deliverance they might attain to a clearer perception of that benefit. The Gospel of Matthew, Homily

[AD 420] Jerome on Matthew 8:24-25

(Verse 24, 25.) But He was sleeping. And they came to Him and woke Him, saying, 'Lord, save us, we are perishing!' And Jesus said to them, 'Why are you afraid, you of little faith?' We read the foreshadowing of this sign in Jonah (Jonah 1), when, as the others were in danger, he was secure, and slept, and was awakened; and by the power and mystery of his passion, he saved those who woke him.

Source: Commentary on Matthew

[AD 450] Peter Chrysologus on Matthew 8:24

The sea offered its heaving back for Christ to walk upon. Now it leveled its crests to a plain, checked its swelling and bound up its billows. It provided rocklike firmness, so he could walk across the waterway. Why did the seas heave so, and toss and pitch, even as if threatening its Creator? And why did Christ himself, who knows all the future, seem so unaware of the present that he gave no thought to the onrushing storm, the moment of its height and the time of its peril? While all the rest were awake, he alone was fast asleep even with utter doom threatening both himself and his dear ones. Why? It is not a calm sky, beloved, but the storm which tests a pilot’s skill. When the breeze is mild even the poorest sailor can manage the ship. But in the crosswinds of a tempest, we want the best pilot with all his skill.

Source: SERMONS 20.1

[AD 1107] Theophylact of Ohrid on Matthew 8:24

. He took only His disciples, so that they could see the miracle. He allows them to be tossed by the waves so as to train them to endure trials and temptations, and also so that their faith would be even greater as a result of the miracle. Jesus slept so that when they had become terrified they would recognize their own weakness and call upon Him. Accordingly the evangelist says:

[AD 407] John Chrysostom on Matthew 8:25

The tempest therefore being thoroughly excited, and the sea raging, They awake Him, saying, Lord, save us: we perish. Matthew 8:25 But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune, and bare long with them. Wherefore Paul also said, I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life; 2 Corinthians 1:8, 10 and after this again, Who delivered us from so great deaths. Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle has passed by, men should sink into forgetfulness.

Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass. Exodus 4:3-4 So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle.

Therefore also He sleeps: for had He been awake when it happened, either they would not have feared, or they would not have besought Him, or they would not so much as have thought of His being able to do any such thing. Therefore He sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct. For a man looks not with the same eyes on what happens in the persons of others, as in his own. Therefore since they had seen all benefitted, while themselves had enjoyed no benefit, and were supine (for neither were they lame, nor had they any other such infirmity); and it was meet they should enjoy His benefits by their own perception: He permits the storm, that by their deliverance they might attain to a clearer perception of the benefit.

[AD 450] Peter Chrysologus on Matthew 8:25

The disciples’ efforts as seamen had failed, as they could see. The seas attempted to spend their fury against them, and the waves were ready to swallow them. The twisting winds had conspired against them. So they ran in fear to the very Pilot of the world, the Ruler of the universe, the Master of the elements. They begged him to check the billows, banish the danger, save them in their despair.

Source: SERMONS 20.1

[AD 407] John Chrysostom on Matthew 8:26

It is not in the presence of the multitudes that he corrects their “little faith.” He calls them apart to correct them. Before the tempest of the waters he stills the tempests in their souls. He admonishes them, “Why are you so fearful, O you who have little faith?” He instructs them concerning how human fear emerges out of weakness of mind, not out of the actual approach of threatening trials. Their awakening him was a sign of their lack of a right understanding of who he was. They knew his power to rebuke when he was awake, but his power to rebuke when asleep they had not yet grasped. Even after so many other miracles their impressions of him were still confused. This is why he remarked that they were still without understanding. The Gospel of Matthew, Homily

[AD 407] John Chrysostom on Matthew 8:26

Therefore neither does He this in the presence of the multitudes, that they might not be condemned for little faith, but He has them apart, and corrects them, and before the tempest of the waters He puts an end to the tempests of their soul, rebuking them, and saying,

Why are you fearful, O you of little faith: instructing them also, that men's fear is wrought not by the approach of the temptations, but by the weakness of their mind.

But should any one say, that it was not fearfulness, or little faith, to come near and awaken Him; I would say this, that that very thing was a special sign of their wanting the right opinion concerning Him. That is, His power to rebuke when awakened they knew, but that He could do so even sleeping, they knew not as yet.

And why at all marvel that it was so now, when even after many other miracles their impressions were still rather imperfect? Wherefore also they are often rebuked; as when He says, Are ye also yet without understanding? Marvel not then, if when the disciples were in such imperfect dispositions, the multitudes had no exalted imagination of Him.

[AD 420] Jerome on Matthew 8:26

(Verse 26.) Then rising up, he commanded the winds and the sea: and there was a great calm. And from this place we understand that all creatures feel their Creator. For those whom he rebukes, and those whom he commands, feel the one who commands: not by the error of heretics, who think that all things are animate; but by the majesty of the creator, which to us is imperceptible, but to them is perceptible.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 8:26

The exclamation “save us” is commendable, since it shows faith. But to say “we are perishing” brings a charge of littleness of faith against those who were in deep distress. They indeed put their hope in Christ who was sailing with them. They were not totally faithless but were at that point “of little faith,” since in their danger they did not take courage from the fact of Christ’s being with them.

Source: FRAGMENT 99

[AD 450] Peter Chrysologus on Matthew 8:26

Christ gets into the vessel of his church, always ready to calm the waves of the world. He leads those who believe in him through safe sailing to the heavenly homeland and makes those whom he made to share in his humanity citizens of his land. Christ does not need the vessel, therefore, but the vessel needs Christ. Without the heavenly helmsman the vessel of the church is unable to sail over the sea of the world and, against critical odds, arrive at the heavenly harbor.

Source: SERMONS 50.2

[AD 1107] Theophylact of Ohrid on Matthew 8:26

He did not say, "O ye of no faith," but, "O ye of little faith." The disciples showed their faith when they said, "Lord, save us;" but when they said, "We are perishing," they lacked faith. They ought not to have been afraid, as Jesus was with them in the boat. See how, by chastising them for cowardice, He shows that cowardice itself is a danger. This is why He calms first the turbulence of their souls, and then the storm.

[AD 407] John Chrysostom on Matthew 8:27

But Christ chode not with them for calling Him a man, but waited to teach them by His signs, that their supposition was mistaken. But from what did they think Him a man? First from His appearance, then from His sleeping, and His making use of a ship. So on this account they were cast into perplexity, saying, What manner of man is this? since while the sleep and the outward appearance showed man, the sea and the calm declared Him God.

For because Moses had once done some such thing, in this regard also does He signify His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was meet for a master commanding His handmaid, or a creator His creature, so did He quiet and curb it by word and command only; and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, And there was a great calm. Matthew 8:26 And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? He spoke, it says, and the stormy wind ceased. So here likewise, He spoke, and there was a great calm. And for this most of all did the multitudes marvel at him; who would not have marvelled, had He done it in such manner as did Moses.

[AD 407] John Chrysostom on Matthew 8:27

How did they know he was a man? They could see him sleeping. He commanded a ship. So why were they so perplexed about his humanity, saying, “What manner of man is this?” His sleeping showed he was a man. His calming of the seas declared him God. The Gospel of Matthew, Homily

[AD 420] Jerome on Matthew 8:27-29

(Verse 27-29) And men marveled, saying: What manner of man is this, that even the winds and the sea obey him? And when Jesus had come across the sea into the region of the Gerasenes, two men with demons met him as they came out of the tombs, exceedingly fierce, so that no one could pass by that way. And behold, they cried out, saying: Not the disciples, but the sailors and others who were in the boat, marveled. But if anyone wants to argue that those who marveled were disciples, we will answer that they were rightly called men who had not yet known the power of the Savior.

Source: Commentary on Matthew

[AD 450] Peter Chrysologus on Matthew 8:27

Finally it was by Christ’s mere command that he controlled the sea, struck back the winds, stopped the whirlwinds, brought back the calm. Then those who were crossing the sea perceived, believed and acknowledged that he is the very Creator of all.

Source: SERMONS 20.1

[AD 1107] Theophylact of Ohrid on Matthew 8:27

In appearance He was a man, but His deeds showed that He was God.

[AD 367] Hilary of Poitiers on Matthew 8:28-34

Thus the dæmons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by.

By their coming forth to meet Him is signified the willingness of men flocking to the faith. The dæmons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the dæmons, and perish in the unbelief of the rest of the Gentiles.

Or; The town is a type of the Jewish nation, which having heard of Christ's works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Matthew 8:28-34

(in Luc. 8. 30.) The two dæmoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem's posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles.

Source: Catena Aurea by Aquinas

[AD 406] Chromatius of Aquileia on Matthew 8:28-29

The “other side” must first be understood according to its plain sense. Yet according to an allegorical interpretation, the demoniacs who met the Lord in the country of the Gerasenes, that is, the country of the Gentiles, might be understood to have the appearance of the descendants of Ham and Japheth, Noah’s two sons, as distinguished from the Jewish people, who take their origin from Shem the firstborn son of Noah. Or they might be understood as all of those held captive by the devil in the error of idolatry. They are burdened by the chains of their offenses and the fetters of their sins. They were not living in the town, that is, in the covenant community where the law and the divine precepts were in force. Rather, they dwell in the tombs, worshiping idols and venerating the memories of potentates or images of the dead.

Source: TRACTATE ON MATTHEW 43.4

[AD 407] John Chrysostom on Matthew 8:28

Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils, like wicked runaways at sight of their master.

[AD 407] John Chrysostom on Matthew 8:28-29

For [the demons] said, “Did you come here to torment us before the time?” You see, they could not deny that they had sinned, but they demanded that they not suffer their punishment before the time. Because [Jesus] had caught them in the act of perpetrating those horrors so incurable and lawless and deforming and punishing his creature in every way, and because their crimes were so excessive they supposed that [Jesus] would not delay in punishing them, they besought and entreated him. They who had not even endured bands of iron came bound. And they who ran about the mountains went forth into the plain. And they who hindered all others from passing stood still at the sight of [Jesus] blocking the way.

Source: THE GOSPEL OF MATTHEW, HOMILY 28.2

[AD 407] John Chrysostom on Matthew 8:28-34

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 designs1 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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 8:28-34

This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of deprecating the scourge; so the dæmons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose, that these dæmons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master.

But both the Devil and the dæmons may be said to have rather suspected, than known, Jesus to be the Son of God.

For the presence of the Saviour is the torment of dæmons.

The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man's salvation might be offered. But they went out, (to wit, out of the men,) and went into the swine; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters. Let Manichæus blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men?

Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord's presence, Depart from me, for I am a sinful man, O Lord. (Luke 5:8.)

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 8:28-34

(De Cons. Ev. ii. 24.) Whereas Matthew relates that there were two who were afflicted with dæmons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, whence the fame of this miracle was the more noised abroad.

(De Civ. Dei, ix. 21.) God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic spirits though evil, rather than to the infirmity of human nature.

(De Civ. Dei, viii. 23.) Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because this was before the day of judgment, when they should be punished with eternal damnation.

(De. Cons. Ev. ii. 24.) Though the words of the dæmons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in Matthew they speak in the plural, in the others in the singular number; because even the other two Evangelists relate that when asked his name, he answered, Legion, showing that the dæmons were many. Now there was not far from thence a herd of many swine feeding; and the dæmons prayed him, saying, If thou cast us out hence, send us into the swine.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Matthew 8:28-29

The divine nature of the only begotten Son was already scorching the demons in unspeakable flames. Christ was shutting up the fiercest demons in blocked roads. He was undoing the devil’s tyranny. “You have come before the time,” they cried out. For they knew from the Scriptures that Christ was going to come and would judge them. Treating the incarnation as if it had happened at the wrong time, they pled that he had come in an untimely way. This misrepresentation is not surprising. In their deceptiveness, they did not hesitate to say even this. Yet, although they know that vengeance is to fall upon them, they still say haughtily, “What have you to do with us?” They know that the final Judge in fact has a score to settle with them, inasmuch as they had broken his commandments.

Source: FRAGMENT 101

[AD 533] Remigius of Rheims on Matthew 8:28-34

But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out dæmons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God's sentence, but on the confession of the dæmons, who declare Christ to be the Son of God. Rightly do they say, What have we to do with thee, Jesus, thou Son of God? that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, There is no fellowship of light with darkness. (2 Cor. 6:14.)

They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God's institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name 'porcus,' as being 'spurcus,' filthy, and delighting in filthiness; and dæmons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting men. And he saith unto them, Go.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 8:28-34

(Mor. ii. 10.) For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Matthew 8:28-34

(in Luc. 8.) Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the dæmons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity. That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ. When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, show themselves willing to honour the Christian law, while they declare themselves unable to perform it.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 8:28-34

Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated.

Gerasa is interpreted 'casting out the dweller,' or, 'a stranger approaching;' this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being visited by Christ through His preachers.

It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the soul dead in sins. He says, So that no man might pass through that way, because before the coming of the Saviour the Gentile world was inaccessible. Or, by the two, understand both Jews and Gentiles, who did not abide in the house, that is, did not rest in their conscience. But they abode in tombs, that is, delighted themselves in dead works, and suffered no man to pass by the way of faith, which way the Jews obstructed.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 8:28

. While the men in the boat were yet wondering what manner of man this was that even the winds and the sea obeyed Him, the demons come to proclaim the answer. Although Mark and Luke speak of one man who was possessed by a legion of demons (Mk. 5:9, Lk. 8:27), understand that this one man was one of the two mentioned by Matthew, evidently, the more notorious of the two. Jesus came alone towards them, since no one dared to bring them to Him, so fierce were they. They dwelt among the tombs because the demons wish to inspire the belief that the souls of those who have died become demons. Let no one believe this: for when the soul departs from a man, it does not wander about the earth. For the souls of the righteous are in the hand of God (Wisdom of Solomon 3:1), and the souls of sinners are also led away, as was the soul of the rich man.

[AD 1107] Theophylact of Ohrid on Matthew 8:28

While the men in the boat were yet wondering what manner of man this was that even the winds and the sea obeyed Him, the demons come to proclaim the answer. Although Mark and Luke speak of one man who was possessed by a legion of demons (Mk. 5:9, Lk. 8:27), understand that this one man was one of the two mentioned by Matthew, evidently, the more notorious of the two. Jesus came alone towards them, since no one dared to bring them to Him, so fierce were they. They dwelt among the tombs because the demons wish to inspire the belief that the souls of those who have died become demons. Let no one believe this: for when the soul departs from a man, it does not wander about the earth. For the souls of the righteous are in the hand of God (Wis. of Sol. 3:1), and the souls of sinners are also led away, as was the soul of the rich man, Lazarus.

[AD 1274] Pseudo-Augustine on Matthew 8:28-34

(Hil. Quæst. V. et N. T. 9, 66.) When the dæmons cry out, What have we to do with thee, Jesus, thou Son of God? (1 Cor. 2:8.) we must suppose them to have spoken from suspicion rather than knowledge. For had they known him, they never would have suffered the Lord of glory to be crucified.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 8:29

Here the old serpent has fallen out with himself, since, when he tempted Christ after John's baptism, he approached Him as "the Son of God; "surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: "If thou be the Son of God, command that these stones be made bread." Again: "If thou be the Son of God, cast thyself down from hence; for it is written, He shall give His angels charge concerning thee"-referring no doubt, to the Father-"and in their hands they shall bear thee up, that thou hurt not thy foot against a stone.

Source: Against Praxeas

[AD 407] John Chrysostom on Matthew 8:29

For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering.

Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, Have You come hither to torment us before the time? With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.

And Matthew indeed relates that they said, Have You come hither before the time to torment us? but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep. For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance.

And though Luke and those who follow him say that it was one person, but this evangelist two, this does not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spoke of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise does he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark says, that he also cut himself with the stones.

And their words too are such as well betray their implacable and shameless nature. For, says he, Are you come hither to torment us before the time? You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still.

3. 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 will you 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 do you know it, I pray you? 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; Wisdom 3:1 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 says, This day they require your soul of you. Luke 12:20 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 says, Receive my spirit; Acts 7:59 and Paul, To depart and to be with Christ is far better; Philippians 1:23 and of the patriarch too the Scripture says, 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. Luke 16:27-28 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.

[AD 1107] Theophylact of Ohrid on Matthew 8:29

Behold, they proclaim Him to be the Son of God, but first they declare their enmity. The demons consider it torment to be prevented from harming men. Understand the demons’ words, "before the time," to mean that they thought that Christ, not enduring their great wickedness, would not wait for the time of their punishment. But this is not so; for the demons are permitted to contend with us until the end of the world.

[AD 1107] Theophylact of Ohrid on Matthew 8:29

Behold, they proclaim Him to be the Son of God, but first they declare their enmity. The demons consider it torment to be prevented from harming men. Understand the demons' words, before the time, to mean that they thought that Christ, not enduring their great wickedness, would not wait for the time of their punishment. But this is not so; the demons are permitted to contend with us until the end of the world.

[AD 220] Tertullian on Matthew 8:30

This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.

Source: On Modesty

[AD 406] Chromatius of Aquileia on Matthew 8:30

The swine to which the demons fled symbolize the unfaithful and unclean people who, feeding at some distance by the sea, were living according to the sins of the world. Thus the swine showed themselves to be a ready residence for the demons. Living nearby this worldly sea they are steeped in error and inordinate desire. This made it easy for them to be overcome by the demons.

Source: TRACTATE ON MATTHEW 43.5

[AD 420] Jerome on Matthew 8:30-31

(Verse 30, 31.) What have we to do with you, Jesus, Son of God? Have you come here before the time to torment us? Now there was a herd of many pigs feeding not far off from them. And the demons begged him, saying, 'This confession is not of free will, which is followed by the reward of the confessor, but of forced necessity, which compels unwillingly, as if fugitive slaves see their master after a long time: they only beg to be spared from the beatings.' So, demons, seeing the Lord suddenly present on earth, believed that they had come to judge. The presence of the Savior is torment for demons. And some people foolishly think that demons know the Son of God, but are ignorant of the devil, because these demons are of lesser evil than the one whose servants they are. Since all knowledge of the disciples must be referred to the teacher, demons as well as the devil are more suspect of understanding the Son of God than knowing Him. No one knows the Father, except the Son, and whoever the Son chooses to reveal him to. (Matthew 11:27)

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 8:30

The demons asked this so that they could drown the swine, and thus the owners would be grieved and would not welcome Christ. Christ granted the demons their request in order to show how great is their bitterness towards men, and that if they had the power, and were not prevented as they are by God, they would do worse things to us than they did to the swine. For God protects those possessed by demons so that they do not kill themselves.

[AD 450] Peter Chrysologus on Matthew 8:31

Slaves ask for suitable indignities: “Send us into the swine.” Foulness begs to be sent from the tombs into the swine, so that it does not think of getting rid of its bad odors but of changing odors. “Send us into the swine.” Plunging from the sky, they seek filth. After living in the upper world, they look for the sloughs of pigs. “Send us into the herd.” A herd is sent into the herd, so that a gang of demons is brought forth, and it seems that two men have caused what a great number of pigs could not endure.

Source: SERMONS 16.7

[AD 407] John Chrysostom on Matthew 8:32

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 does 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 has 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. Matthew 10:30 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 suffered 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.

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 have 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 had 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; while 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.

These things any one may see happening now also, even many in the tombs possessed of evil spirits, whom nothing restrains from their madness; not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor terror, nor threat, nor any other such thing.

For so when any man is dissolute, eager after all embraces, he differs not at all from the demoniac, but goes about naked like him, clad indeed in garments, but deprived of the true covering, and stripped of his proper glory; cutting himself not with stones, but with sins more hurtful than many stones. Who then shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his way of never coming to himself, but forever haunting the tombs? For such are the resorts of the harlots, full of much evil savor, of much rottenness.

And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man's body; but this man yields not even to His commandment. See at least how he daily hears Him saying, You cannot serve God and mammon, Matthew 6:24 and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not. Therefore such men live as in desert places, though they be in the midst of cities. For who, that has reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way.

And that I am not mistaken in saying this, is manifest from their respective feelings. For these last account him an enemy that has done them no wrong, and desire even to take him for a slave when he is free, and encompass him with ten thousand evils; but the demoniacs do no such thing, but toss their disease to and for within themselves. And while these overturn many houses, and cause the name of God to be blasphemed, and are a pest to the city and to the whole earth; they that are troubled by evil spirits, deserve rather our pity and our tears. And the one for the more part act in insensibility, but the others are frantic while they reason, keeping their orgies in the midst of cities, and maddened with some new kind of madness. For what do all the demoniacs so bad, as what Judas dared to do, when he showed forth that extremity of wickedness? And all too that imitate him, like fierce wild beasts escaped from their cage, trouble their cities, no man restraining them. For these also have bonds upon them on every side; such as the fears of the judges, the threatening of the laws, the condemnation of the multitude, and other things more than these; yet bursting asunder even these, they turn all things upside down. And should any one remove these altogether from them, then would he know assuredly the demon that is in them to be far fiercer, and more frantic than he who is just now gone forth.

But since this may not be, let us for the time suppose it for argument's sake: and let us take off from him all his chains, and then shall we clearly know his manifest madness. But be not afraid of the monster, when we uncover it; for it is the representation in word, not the thing in truth. Let there be then some man, darting fire from his eyes, black, having from either shoulder serpents hanging down instead of hands; and let him have also a mouth, with sharp swords set in it instead of teeth, and for a tongue a gushing fountain of poison and some baneful drug; and a belly more consuming than any furnace, devouring all that is cast unto it, and a sort of winged feet more vehement than any flame; and let his face be made up of a dog and of a wolf; and let him utter nothing human, but something discordant, and unpleasing, and terrible; and let him have also in his hands a firebrand. Perhaps what we have said seems to you to be terrible, but we have not even yet fashioned him worthily; for together with these things we must add others besides. I mean, that he is also to slay them that meet with him, to devour them, to fasten upon their flesh.

Yet is the covetous man much more fierce even than this, assailing all like hell, swallowing all up, going about a common enemy to the race of men. Why, he would have no man exist, that he may possess all things. And he stops not even at this, but when in his longing he shall have destroyed all men, he longs also to mar the substance of the earth, and to see it all become gold; nay, not the earth only, but hills also, and woods, and fountains, and in a word all things that appear.

And to convince you that not even yet have we set forth his madness, let there be no man to accuse and frighten him, but take away the terror of the laws in supposition awhile, and you will see him snatching up a sword, laying violent hands on all, and sparing none; neither friend, nor kinsman, nor brother, nor even his very parent. Nay rather, in this case there is not even need of supposing, but let us ask him, if he is not for ever framing to himself such imaginations, and if he does not in thought range among all men to destroy them; both friends and kinsmen, and even his very parents. Nay rather there is no need even to ask, because in truth all men know that they who are under the power of this disease are wearied even of their father's old age; and that which is sweet, and universally desirable, the having children, they esteem grievous and unwelcome: many at least with this view have even paid money to be childless, and have maimed their nature, not only by slaying their children after birth, but by not suffering them even to be born at all.

Marvel not, therefore, if we have thus sketched the covetous man (for in truth he is far worse than what we have said); but let us consider how we shall deliver him from the demon. How then shall we deliver him? If he may be clearly made aware, that his love of money stands very much in his way in respect of this very object, the gaining of money; for they that wish to gain in little things undergo great losses; whence accordingly a proverb has been put forth to this same effect. Many, for instance, on many occasions, wishing to lend at large usury, and through the expectation of gain not having inquired about them who receive their money, have together with the interest lost also all their capital. Others again falling into dangers, and not willing to give up a little have together with the substance lost their life too.

Again, when it has been in men's power to purchase either gainful offices, or some other such thing, by some trifling meanness they have lost all. For because they know not how to sow, but have ever practised reaping, they of course continually fail of their harvest. For no man can be always reaping, as neither can he be always gaining. Therefore since they are not willing to spend, neither do they know how to gain. And should they have to take a wife, the same thing again befalls them; for either they are deceived into taking a poor wife for a rich one, or when they have brought home one that is rich, but full of faults without number, here too they have incurred more loss than gain. For it is not superfluity but virtue, that causes wealth. For what profit is there of her wealth, when she is expensive and dissolute, and scatters all abroad more vehemently than any wind? What if she be unchaste, and bring in numberless lovers? What if she be drunken? Will she not quickly make her husband the poorest of men? But they do not only marry, but also buy at great risk, from their great covetousness, laboring to find not good slaves, but cheap ones.

Consider then all these things (for the words concerning hell and the kingdom you are not yet able to hear), and bearing in mind the losses which you have often undergone from your love of money, in loans, and in purchases, and in marriages, and in offices of power, and in all the rest; withdraw yourselves from doating on money.

For so shall you be able to live the present life in security, and after a little advance to hear also the words that treat on self-government, and see through and look upon the very Sun of Righteousness, and to attain unto the good things promised by Him; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

[AD 420] Jerome on Matthew 8:32-33

(Verse 32, 33.) If you cast us out, send us into the herd of pigs. And He said to them: Go. And they, going out, went into the pigs. And behold, the whole herd rushed headlong into the sea, and they died in the water. But the shepherds fled; and coming into the city, they announced all these things, and about those who had demons. Not that the Savior granted the demons what they were asking, He said, go: but so that through the destruction of the pigs, an opportunity for salvation would be given to the people. For when the shepherds see these things, they immediately report them to the city. Let Manichaeus be ashamed, if the souls of men and beasts are of the same substance and from the same author, how is it that for the salvation of one man, two thousand pigs are choked?

Source: Commentary on Matthew

[AD 450] Peter Chrysologus on Matthew 8:32

“He said to them, ‘Go!’ ” The foul-smelling animals are delivered up, not at the will of the demons but to show how savage the demons can become against humans. They ardently seek to destroy and dispossess all that is, acts, moves and lives. They seek the death of people. The ancient enmity of deep-rooted wrath and malice is in store for the human race. Demons do not give up easily unless they are forcibly overcome. They are doing the harm they are ordered to do. Therefore the foul-smelling animals are delivered up that it may be made clear to the demons that they have permission to enter the swine but not to enter humans. It is by our vices that we empower them to do harm. Similarly, by our power of faith we tread on the necks of demons. They become subject to us under Christ who is triumphant.

Source: SERMONS 16.8

[AD 1107] Theophylact of Ohrid on Matthew 8:32

And He said unto them, Go. And when they were come out, they went into the herd of swine. The demons asked this so that they could drown the swine, and thus the owners would be grieved and would not welcome Christ. Christ granted the demons their request in order to show how great is their bitterness towards men, and that if they had the power, and were not prevented as they are by God, they would do worse things to us than they did to the swine. For God protects those possessed by demons so that they do not kill themselves.

[AD 406] Chromatius of Aquileia on Matthew 8:33

The herdsmen fled at the sight of the divine power and reported to the town what had happened. The people entreated the Lord to depart from their district. This may symbolize the leaders of the Jews or the priests of idols, who, dispensing the food of their errors to unclean and unfaithful people, are feeding them like swine to perpetual death.

Source: TRACTATE ON MATTHEW 43.5

[AD 406] Chromatius of Aquileia on Matthew 8:33

Or this may be understood in another way, for there may be more than one spiritual meaning, namely, we can look upon these two demoniacs in a larger sense as two [Gentile] peoples (as we noted before)9 who by the word and grace of Christ were freed from the bond of the demons. Perhaps we may interpret the swine as heretics who, driven from the community of believers, are known to have migrated. If so, the herdsmen could be viewed as architects of heresies and teachers of falsehood who are feeding these heretical swine as it were with the foul and unclean food of disreputable teachings, feeding them not for life but for death. For these wayward teachers are feeding them, not the heavenly bread nor the food of a wholesome life but the most foul and unclean teachings of falsehood.

Source: TRACTATE ON MATTHEW 43.6

[AD 367] Hilary of Poitiers on Matthew 8:34

Thus the daemons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by.
By their coming forth to meet Him is signified the willingness of men flocking to the faith. The daemons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the daemons, and perish in the unbelief of therest of the Gentiles.

[AD 406] Chromatius of Aquileia on Matthew 8:34

The town from which they came to meet the Lord, asking him to leave their district, represents the synagogue, which did not want to receive the Lord and Savior of the human race even after witnessing his divine power. He therefore returned to his own town. Because he was rejected by the synagogue, he came to his church, which is properly called the city of Christ. On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts, for according to Scripture, “the Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin.”

Source: TRACTATE ON MATTHEW 43.7.13

[AD 420] Jerome on Matthew 8:34

They entreat him to leave their district, not out of pride on their part (as many believe) but out of humility. They judge themselves unworthy of the Lord’s presence, just as Peter after the catch of fish fell before the Savior’s knees and said, “Depart from me, for I am a sinful man, O Lord.”

Source: COMMENTARY ON MATTHEW 1.8.34

[AD 420] Jerome on Matthew 8:34

(Verse 34) And behold, the whole city went out to meet Jesus, and when they saw Him, they begged Him to pass through their borders. They ask Him to pass through their borders, not out of pride as some think, but out of humility by which they judged themselves unworthy of the Lord's presence, just as Peter, falling to the knees of the Savior in the catch of fish, said: Depart from me, Lord, for I am a sinful man (Luke 5:8).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 8:34

. The inhabitants of the city begged Jesus to leave because they were grieved and thought that they would suffer something worse thereafter. You, O reader, learn that where there is swinish life, it is not Christ Who dwells there, but demons.

[AD 1107] Theophylact of Ohrid on Matthew 8:34

The inhabitants of the city begged Jesus to leave because they were grieved and thought that they would suffer something worse thereafter. You, O reader, learn that where there is swinish life, it is not Christ Who dwells there, but demons.