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1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men. 9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. 14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. 18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land. 27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils. 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
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[AD 367] Hilary of Poitiers on Matthew 9:1-8
Mystically; When driven out of Judæa, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church.

In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God's work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shows the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body.

It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.

Source: Catena Aurea by Aquinas
[AD 406] Chromatius of Aquileia on Matthew 9:1
On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also to be found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts. According to Scripture, “The Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin.”

Source: TRACTATE ON MATTHEW 43.7.3
[AD 407] John Chrysostom on Matthew 9:1-8
(Hom. xxix.) Christ had above shown His excellent power by teaching, when he taught them as one having authority; in the leper, when He said, I will, be thou clean; by the centurion, who said to Him, Speak the word, and my servant shall be healed; by the sea which He calmed by a word; by the dæmons who confessed Him; now again, in another and greater way, He compels His enemies to confess the equality of His honour with the Father; to this end it proceeds, And Jesus entered into a ship, and passed over, and came into his own city. He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation.

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

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

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

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

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

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

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

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

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

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:1
By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum.
[AD 420] Jerome on Matthew 9:1-8
Or; This city may be no other than Nazareth, whence He was called a Nazarene.

On a bed, because he could not walk.

not the sick man's, but theirs that bare him.

O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as son. The Jewish Priests did not deign to touch him. Even therefore His son, because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored.

We read in prophecy, I am he that blolleth out thy transgressions; (Is. 43:25.) so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus showed Himself to be God, Who alone knoweth the heart; and thus, as it were, said, By the same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralytic has obtained. When Jesus perceived their thoughts, he said, Why think ye evil in your hearts?

Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; But that ye may know that the Son of Man hath power on earth to forgive sins.

Figuratively; the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:1-2
(Chapter 9, Verses 1-2) And Jesus got into a boat and crossed over, and came to his own city. And behold, they brought to him a paralytic lying on a bed. And Jesus seeing their faith, said to the paralytic: Take heart, my son, your sins are forgiven. By his city, we understand none other than Nazareth, from where he is also called the Nazarene. And they brought him, as we said before, a paralytic lying on a bed, because he himself was not able to enter. But Jesus, seeing not the faith of the one who was being offered, but of those who were offering, said to the paralyzed man: Have confidence, my son, your sins are forgiven you. Oh, wonderful humility! He calls despised and weak, dissolved in the joints of all his limbs, his son, whom the priests did not consider worthy of touching. Or certainly he calls him son because his sins are forgiven him. According to the allegory, sometimes the soul, lying in its body, with all the powers of its limbs dissolved, is offered to the Lord to be healed by the perfect teacher, and if it is healed by his mercy, it receives such great strength that it immediately carries its bed.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:1
We should understand his town as none other than Nazareth, for he was called a Nazarean.

Source: COMMENTARY ON MATTHEW 1.9.2
[AD 430] Augustine of Hippo on Matthew 9:1-8
(De Cons. Ev. ii. 25.) That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ's city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city1. Who can doubt then that the Lord in coming to Galilee is rightly said to come into his own city, whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?

(ubi sup.) And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, And, lo, they bring unto him a paralytic laying on a bed.

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 9:1-8
(Serm. 50.) The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judæa, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.

(ubi sup.) Of how great power with God must a man's own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart.

(ubi sup.) That that which had been proof of his sickness, should now become proof of his recovered health. And go to thy house, that having been healed by Christian faith, you may not die in the faithlessness of the Jews.

(ubi sup.) Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour.

(ubi sup.) The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient, when his malady requires other things.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 9:1-8
(Mor. xxiii. 24.) Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:1-8
His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 9:1
His own city means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Capernaum.
[AD 1274] Glossa Ordinaria on Matthew 9:1-8
(ap. Anselm.) These words That ye may know, may be either Christ's words, or the Evangelist's words. As though the Evangelist had said, They doubted whether He could remit sins, But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic. If they are the words of Christ, the connection will be as follows; You doubt that I have power to remit sins, But that ye may know that the Son of Man hath power to remit sins—the sentence is imperfect, but the action supplies the place of the consequent clause, he saith to the paralytic, Rise, take up thy bed.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 9:2
Now in the narrative of the paralytic a number of people are brought forward for healing. Jesus’ words of healing are worthy of reflection. The paralytic is not told, “Be healed.” He is not told, “Rise and walk.” But he is told, “Take heart, my son; your sins are forgiven you.” The paralytic is a descendent of the original man, Adam. In one person, Christ, all the sins of Adam are forgiven. In this case the person to be healed is brought forward by ministering angels. In this case, too, he is called a son, because he is God’s first work. The sins of his soul are forgiven him, and pardon of the first transgression is granted. We do not believe the paralytic committed any sin [that resulted in his illness], especially since the Lord said elsewhere that blindness from birth had not been contracted from someone’s sin or that of his parents.

Source: Commentary on Matthew 8.5
[AD 407] John Chrysostom on Matthew 9:2
This paralytic, however, was different from that one who is set forth in John. John 5:1 For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He says, Son, your sins be forgiven you, but to that He says, Will you be made whole? John 5:6 And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.

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

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

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

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

Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begot Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, I will, be thou clean, Matthew 8:3 by the centurion, when upon his saying, Speak the word only, and my servant shall be healed, He marvelled at him, Matthew 8:8 and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.

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

Upon their murmuring, then, and saying, This man blasphemes; who can forgive sins but God only? let us see what He says. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, Why fix upon me a notion which is not convenient? I am far from this power. But now has He said none of these things, but quite the contrary He has both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of Himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, I will, be thou clean, Matthew 8:3 and when He said, I have not found so great faith, no, not in Israel; Matthew 8:10 but by His enemies, now. For because they had said, No man can forgive sins but God only, He subjoined,

But that you may know that the Son of Man has power to forgive sins upon the earth (then says He to the sick of the palsy), Arise, and take up your bed, and go unto your house.

And not here only, but also in another case again, when they were saying, For a good work we stone you not, but for blasphemy, and because that thou, being a man, makest yourself God, John 10:33 neither in that instance did He put down this opinion, but again confirmed it, saying, If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works. John 10:37-38
[AD 420] Jerome on Matthew 9:2
They brought to him, as we said before, a second paralytic lying on a pallet because he was unable to enter. “And Jesus, seeing” not the “faith” of him who was brought forward but of those who were bringing him forward, said to the paralytic, “Take heart, my son, your sins are forgiven you.” O wonderful humility! He addresses as “son” this abject and infirm paralytic with disjointed members whom the priests did not stoop to touch. A son, indeed, because his sins are forgiven him. In line with the biblical metaphor, a soul lying in its body with all the strength of its members gone is brought for healing to the perfect Doctor, the Lord. If the soul is healed through his mercy, it will receive strength enough to immediately take up its pallet.

Source: COMMENTARY ON MATTHEW 1.9.2
[AD 450] Peter Chrysologus on Matthew 9:2
Note in this regard, my brothers, that God does not inquire into the wants of those who are deliriously ill. He does not wait to see the faith of the ignorant or probe the senseless wishes of the sick. Yet he does not refuse to help the faith of another, so that by grace alone he confers whatever is proper of the divine will. In fact, my brothers, when does a doctor ever inquire into or examine the wishes of those who are ailing, for a patient is prone to be of a contrary mind in his wishes and demands?

Source: SERMONS 50.4
[AD 1022] Symeon the New Theologian on Matthew 9:2
Does He distinguish and separate anyone out, calling one to Himself as foreknown while sending the other away as not predestined? Never! Therefore, “you should not make excuses for your sins” [Psalm 140:4, LXX], nor should you want to make the Apostle’s words an occasion for your own destruction, but should run, all of you, to the Master Who calls you. For even if someone is a publican, or a fornicator, an adulterer, a murderer, or whatever else, the Master does not turn him away, but takes away the burden of his sins immediately and makes him free. And how does He take away the other’s burden? Just as He once took away that of the paralytic when He said to the latter: “My son, your sins are forgiven” (Matthew 9:2), and the man was immediately relieved of his burden and, in addition, received the cure of his body. - "Second Ethical Discourse"
[AD 1107] Theophylact of Ohrid on Matthew 9:2
. "His own city" means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Capernaum. This paralytic is not the same as the one mentioned in John (Jn. 5:2-9), for that one was beside the Sheep’s Pool in Jerusalem, while this one was in Capernaum. And that one had no one to help him, while this one was carried by four men, as Mark says (Mk. 2:3-12), who lowered him through the roof, a fact which fact Matthew omits.
[AD 1107] Theophylact of Ohrid on Matthew 9:2
And He entered into a boat, and passed over, and came into His own city. And, behold, they brought to Him a paralytic, lying on a bed.:
Hs own city means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Capernaum. This paralytic is not the same as the one mentioned in John [5:2-9], for that one was beside the Sheep' Pool in Jerusalem, while this one was in Capernaum. And that one had no one to help him, while this one was carried by four men, as Mark says [Mk. 2:3-12], who lowered him through the roof, a fact which fact Matthew omits.

And Jesus seeing their faith:
Eher the faith of the men who brought the paralytic, for Jesus often worked a miracle on account of the faith of those who brought the one sick; or, of the paralytic himself.

Said to the paralytic, Take courage, child; thy sins be forgiven thee:
Jesus calls him child, either as one of God' creatures, or because he believed. To show that the man's paralysis is a result of his sins, Jesus first forgives him his sins.
[AD 407] John Chrysostom on Matthew 9:3-4
Only God could know what is in another’s mind. That Jesus has this knowledge is attested from many evidences. Jesus shows here that he is truly God and equal to the One by whom he is begotten. He does this by revealing and making clear to them what they were thinking. Indeed, some were debating within themselves the very issue of whether Jesus is nothing less than God. But because they were afraid of the crowd, they did not dare to bring their opinion out into the open. He revealed their thoughts while showing great restraint when he said, “Why do you ponder evil thoughts in your hearts?”And surely if there was any cause to be annoyed it would have been felt by the suffering paralytic, because it seemed that he had been almost completely bypassed. Imagine him complaining, as if he were thinking: “I came to receive healing, but now you are talking about my sins being forgiven. How do you know this? Why do you change the subject?” But in fact the paralytic now says nothing of the sort. Rather, he gives himself over to the authority of the One who heals.
But those who are malicious and all too full of themselves are always plotting against the good works of others. Therefore he chides them but does so in all fairness, as if to say, “For if you disbelieved in my first statement and thought that it was boasting, consider that I am adding something else to it: the revelation of your secrets.”

Source: THE GOSPEL OF MATTHEW, HOMILY 29.2
[AD 407] John Chrysostom on Matthew 9:3
In this case indeed He discloses also another sign, and that no small one, of His own Godhead, and of His equality in honor with the Father. For whereas they said, To unbind sins pertains to God only, He not only unbinds sins, but also before this He makes another kind of display in a thing which pertained to God only; the publishing the secrets in the heart. For neither had they uttered what they were thinking.

But that it belongs to God only to know men's secrets, hear what says the prophet, Thou most entirely alone know the hearts; 2 Chronicles 6:30 and again, God tries the hearts and reins; and Jeremiah too says, The heart is deep above all things, and it is man, and who shall know him? and, Man shall look on the face, but God on the heart. 1 Samuel 16:7 And by many things one may see, that to know what is in the mind belongs to God alone.
[AD 420] Jerome on Matthew 9:3-4
We read in the prophet the words of God: “It is I who cleanse you from all your iniquities.” Consequently the scribes, because they were judgmental in construing the words of God, accused him of blasphemy. But the Lord, reading their thoughts, shows himself to be God who knows the hidden things of the heart. He breaks his silence: “With the same majesty and power by which I perceive your thoughts, I am able to forgive their sins; see for yourselves what the paralytic has received.”

Source: COMMENTARY ON MATTHEW 1.9.3
[AD 420] Jerome on Matthew 9:3-4
(Verses 3, 4.) And behold, some of the scribes said to themselves: He blasphemes. And when Jesus saw their thoughts, he said: Why do you think evil in your hearts? We read in the Prophet, saying God: I am the one who blots out your iniquities (Isaiah 43:25). Therefore, the scribes, because they thought he was a man and did not understand the words of God, accuse him of blasphemy. But the Lord, seeing their thoughts, shows himself to be God, who can know the hidden things of the heart, and speaks in a silent manner: With the same majesty and power with which I behold your thoughts, I can also forgive sins to men. Understand what the paralytic suffers from among you.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 9:3
By knowing their thoughts, Jesus shows that He is God. He rebukes them by saying, "You think that I am blaspheming by promising to forgive sins, which is a great thing, and that I resort to this because it is something which can not be verified. But by healing the body, I shall guarantee that the soul has been healed as well. By doing the lesser deed, though it appears to be more difficult, I shall also confirm the remission of sins, which is indeed something great even though it appears easier to you since it is not visible to the eye."
[AD 220] Tertullian on Matthew 9:4
For, when one reads of God as being "the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, "Why think ye evil in your hearts? " when David prays "Create in me a clean heart, O God," and Paul declares, "With the heart man believeth unto righteousness," and John says, "By his own heart is each man condemned; " when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart," -then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; in accordance, too, with that verse of Orpheus or Empedocles:

Source: A Treatise on the Soul
[AD 220] Tertullian on Matthew 9:4
The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man's heart), the citadel of the soul: "Why think ye evil in your hearts? " and again: "Whosoever looketh on a woman, to lust after her, hath already committed adultery with her in his heart.

Source: On the Resurrection of the Flesh
[AD 407] John Chrysostom on Matthew 9:4
Implying therefore that He is God, equal to Him that begot Him; what things they were reasoning in themselves (for through fear of the multitude, they dared not utter their mind), this their opinion He unveils and makes manifest, evincing herein also His great gentleness.

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

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

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

Do you see, how far He was from unwillingness to be thought equal to the Father? For He said not at all, The Son of Man has need of another; or, He has given Him authority, but, He has authority. Neither does He say it for love of honor, but to convince you, so He speaks, that I do not blaspheme in making myself equal with God.
[AD 420] Jerome on Matthew 9:4
[Daniel 2:28] "But there is a God in heaven who reveals mysteries." Therefore it is only in vain that thou inquirest (other MSS have: "that he inquire") of men as to something which is known only to God in heaven. Also, by indirectly drawing Nebuchadnezzar away from the worship of many gods, Daniel directs him to the knowledge of the one (true) God.

"Who hath shown thee, King Nebuchadnezzar, what is going to take place (the Vulg. reads: "the things which are going to take place") in the last times." Avoiding the blemish of adulation but cleaving to the truth, he courteously suggests that it is to the king, for it was to him that God had revealed secrets concerning what was to occur in the last times. Now either these "last days" are to be reckoned from the time when the dream was revealed to Daniel until the end of the world, or else at least this inference is to be drawn, that the over-all interpretation of the dream applies to that final end when the image and statue beheld is to be ground to powder.

"Thy dream and the visions of thy head upon thy bed were as follows." He does not say, "The visions of thine eyes," lest we should think it was something physical, but rather: "of thy head." "For the eyes of a wise man are in his head" (Ecclesiastes 2:14), that is to say in the princely organ of the heart, just as we read in the Gospel: "Blessed are the pure in heart, for they are ones who shall see God" (Matthew 5:8). Again: "What are ye meditating in your hearts?" (Matthew 9:4). To be sure, other authorities in treating of this chapter, conjecture that the authoritative part of the soul (to hegemonikon) lies not in the heart but, as Plato says, in the brain.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO
[AD 407] John Chrysostom on Matthew 9:5
Thus everywhere His will is to offer proofs clear and indisputable; as when He says, Go your way, show yourself to the priest; Matthew 8:4 and when He points to Peter's wife's mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He does not this, before He had asked them a question. For whether is easier, says He, to say, Your sins be forgiven you? Or to say, Take up your bed, and go unto your house? Matthew 9:5-6 Now what He says is like this, Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof; thus by His works anticipating even now the revelation of what had been said by John, that He takes away the sins of the world.

Well then, having raised him up, He sends him to his house; here again signifying His unboastfulness, and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, says He, through your calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there.
[AD 420] Jerome on Matthew 9:5-6
(Verse 5, 6.) Which is easier to say: your sins are forgiven you; or to say: rise up and walk? But so that you may know that the Son of Man has power on earth to forgive sins, then He says to the paralytic. There is a great difference between saying and doing. Whether the paralytic's sins were forgiven, only the one who forgave them knew. But both the one who rose up and those who saw him rise up could verify it by his walking. Therefore, a bodily sign is given in order to prove something spiritual, although it has the same power to forgive the faults of both body and soul. And intelligence is given to us, because many bodily weaknesses occur due to sins. And perhaps your sins are forgiven first, so that with the causes of weakness removed, health is restored.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:5
It is easier said than done. Whether the sins of the paralytic were forgiven, only he who forgave them knew for sure. “Arise and walk”: both he who arose and those who saw him arise were able to vouch for this. Hence there is a bodily sign in order to demonstrate a spiritual sign, though its impact is to curb the imperfections of body and soul. And we are given an understanding of sin and many bodily weaknesses to come. Perhaps, too, sins are forgiven first, so that with the causes of infirmity removed health may be restored.

Source: COMMENTARY ON MATTHEW 1.9.5
[AD 367] Hilary of Poitiers on Matthew 9:6
Furthermore, so it could be understood that he was in a body and that he could forgive sins and restore health to bodies, Jesus said, “That you may know that the Son of Man has power on earth to forgive sins,” then he said to the paralytic, “Arise, take up your pallet.” He could have simply said “Arise,” but since the reason for doing every work had to be explained, he added, “Take up your pallet and go home.” First he granted remission of sins; next he showed his ability to restore health. Then, with the taking up of the pallet, he made it clear that bodies would be free from infirmity and suffering; lastly, with the paralytic’s return to his home, he showed that believers are being given back the way to paradise from which Adam, the parent of all, who became profligate from the stain of sin, had proceeded.

Source: Commentary on Matthew 8.7
[AD 407] John Chrysostom on Matthew 9:6
Do you see how He indicates Him to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.
[AD 1107] Theophylact of Ohrid on Matthew 9:6
Jesus commanded him to carry his bed so that the event would not appear to have been imaginary, and also, so that the multitudes would see the miracle. For they thought that Jesus—Who is greater than all—was only a man.
[AD 367] Hilary of Poitiers on Matthew 9:7-8
Admiration and not fear had to accomplish this work, but even now the order of the mystery remains. To add a glimpse of the future to the truth of the present, the crowds fear the Lord’s words and actions. It is frightful to face death without having one’s sins forgiven by Christ, for no one returns to the eternal home unless forgiveness of sins has been granted. “And they honored God who had given so much power to humans.” Everything is concluded in proper order, and with the cessation of desperate fear, honor is rendered to God for giving so much power to humans. But this was due to Christ alone, to whom it was normal to share the Father’s very essence. No wonder then that he could do these things—for the power of God is not limited. Otherwise praise would have come from the man healed and not from the many. But the reason here for honor offered to God is this: Power was given through God’s Word to humanity for the remission of sins, the resurrection of bodies and the return to heaven.

Source: Commentary on Matthew 8.8
[AD 407] John Chrysostom on Matthew 9:7-8
Do you see how he is shown to be Creator of both souls and bodies? He heals the paralysis in both soul and body. The healing of the soul is made evident through the healing of the body, even while the body still remains a creature crawling on the ground. The crowds were slow to recognize who he was: “When the crowds saw it, they were afraid, and they glorified God, who had given such authority to humans.” … He proceeded by his daily actions to arouse them and lift up their thinking. It would have been no small thing for him to be thought greater than all others, as having come from God. If they had established this adequately in their own minds, they would have known in due order that he was indeed the Son of God.But they did not grasp these things clearly. Because of this they did not come close to recognizing who he was. For again they were saying, “This man is not from God! How can this man be from God?” Their minds churned over these statements continuously.

Source: THE GOSPEL OF MATTHEW, HOMILY 29.2
[AD 420] Jerome on Matthew 9:7-8
(Verse 7, 8.) Rise, take up your bed, and go to your house. And he rose and went to his house. And when the crowds saw it, they were afraid and glorified God, who had given such authority to men. And if the paralyzed man rises, if he recovers his former strength, he carries his bed on which he lay before, and carries it into his house of virtues.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 9:8
for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, This man is not of God; John 9:16 how is this man of God? And they were continually harping on these things, putting them forward as cloaks for their own passions.

3. Which thing many now also do; and thinking to avenge God, fulfill their own passions, when they ought to go about all with moderation. For even the God of all, having power to launch His thunderbolt against them that blaspheme Him, makes the sun to rise, and sends forth the showers, and affords them all other things in abundance; whom we ought to imitate, and so to entreat, advise, admonish, with meekness, not angry, not making ourselves wild beasts.

For no harm at all ensues unto God by their blasphemy, that you should be angered, but he who blasphemed has himself also received the wound. Wherefore groan, bewail, for the calamity indeed deserves tears. And the wounded man, again—noth ing can so heal him as gentleness: gentleness, I say, which is mightier than any force.

See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, O my people, what have I done unto you? Micah 6:3 in the other, Saul, Saul, why do you persecute me. Acts 9:4 And Paul too bids, In meekness instruct those that oppose themselves. 2 Timothy 2:25 And Christ again, when His disciples had come to Him, requiring fire to come down from heaven, strongly rebuked them, saying, You know not what manner of spirit you are of.

And here again He said not, O accursed, and sorcerers as you are; O you envious, and enemies of men's salvation; but, Wherefore think ye evil in your hearts?

We must, you see, use gentleness to eradicate the disease. Since he who has become better through the fear of man, will quickly return to wickedness again. For this cause He commanded also the tares to be left, giving an appointed day of repentance. Yea, and many of them in fact repented, and became good, who before were bad; as for instance, Paul, the Publican, the Thief; for these being really tares turned into kindly wheat. Because, although in the seeds this cannot be, yet in the human will it is both manageable and easy; for our will is bound by no limits of nature, but has freedom of choice for its privilege.

Accordingly, when you see an enemy of the truth, wait on him, take care of him, lead him back into virtue, by showing forth an excellent life, by applying speech that cannot be condemned, Titus 2:8 by bestowing attention and tender care, by trying every means of amendment, in imitation of the best physicians. For neither do they cure in one manner only, but when they see the wound not yield to the first remedy, they add another, and after that again another; and now they use the knife, and now bind up. And do thou accordingly, having become a physician of souls, put in practice every mode of cure according to Christ's laws; that you may receive the reward both of saving yourself and of profiting others, doing all to the glory of God, and so being glorified also yourself. For them that glorify me, says He, I will glorify; and they that despise me, shall be lightly esteemed.

Let us, I say, do all things unto His glory; that we may attain unto that blessed portion, 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 407] John Chrysostom on Matthew 9:8
Serm. 50: The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judaea, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.
By “his own city” is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely,Capharnaum.
This paralytic is not the same as he in John. For he lay by the pool, this inCapharnaum; he had none to assist him, this was borne “on a bed.”.
Seeing then that they showed so great faith, He also shows His excellent power; with full power forgiving sin, as it follows, “he said to the paralytic, Be of good courage, son, thy sins are forgiven thee.”.
Of how great power with God must a man’s own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart.
Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates.
The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to manifest His deeds through His enemies; whence it follows, “Behold, some of the Scribes said among themselves, This man blasphemeth.”.
Above, He said to the paralytic, “Thy sins are forgiven thee,” not, I forgivethee thy sins; but now when the Scribes made resistance, He shows the greatness of His power by saying, “The Son of Man hath power on earth to forgive sins. "And to show that He was equal to the Father, He said not that the Son of Man needed any to forgive sins, but that “He hath power.”.
That which had been proof of his sickness, should now become proof of his recovered health. “And go to thy house,” that having been healed by Christian faith, you may not die in the faithlessness of the Jews.
Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour.
The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient when his malady requires other things.
[AD 1107] Theophylact of Ohrid on Matthew 9:8
Jesus commanded him to carry his bed so that the event would not appear to have been imaginary, and also, so that the multitudes would see the miracle. For they thought that Jesus, Who is greater than all, was only a man.
[AD 220] Tertullian on Matthew 9:9
Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.

Source: On Idolatry
[AD 220] Tertullian on Matthew 9:9
If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me.

Source: On Baptism
[AD 367] Hilary of Poitiers on Matthew 9:9-13
It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.

Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shows how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law.

Source: Catena Aurea by Aquinas
[AD 406] Chromatius of Aquileia on Matthew 9:9
The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord (“Follow me”), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, “Follow me,” he does not linger or delay, but thereupon “he arose and followed him.”

Source: TRACTATE ON MATTHEW 45.1
[AD 407] John Chrysostom on Matthew 9:9-13
(Hom. xxx.) Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. And as Jesus departed thence, (namely from the place in which He had done this miracle,) he saw a man sitting at the receipt of custom, Matthew by name.

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

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

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

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

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

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

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

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

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:9
For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence.

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

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

But why did he say he was sitting at the receipt of custom? To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God. Galatians 1:13 And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.

And why talk I of His not being ashamed of a publican? Since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears. Luke 7:38 Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that has power to undo all our offenses, why marvel if He even make this man an apostle?

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

And wherefore can it be, one may say, that he has not told us of the others also, how and in what manner they were called; but only of Peter and James, and John and Philip, and nowhere of the others?

Because these more than others were in so strange and mean ways of life. For there is nothing either worse than the publican's business, or more ordinary than fishing. And that Philip also was among the very ignoble, is manifest from his country. Therefore these especially they proclaim to us, with their ways of life, to show that we ought to believe them in the glorious parts of their histories also. For they who choose not to pass by any of the things which are accounted reproachful, but are exact in publishing these more than the rest, whether they relate to the Teacher or to the disciples; how can they be suspected in the parts which claim reverence? More especially since many signs and miracles are passed over by them, while the events of the cross, accounted to be reproaches, they utter with exact care and loudly; and the disciples' pursuits too, and their faults, and those of their Master's ancestry who were notorious for sins, Matthew 3:6 they discover with a clear voice. Whence it is manifest that they made much account of truth, and wrote nothing for favor, nor for display.
[AD 407] John Chrysostom on Matthew 9:9
Why did Jesus not call Matthew at the same time as he called Peter and John and the rest? He came to each one at a particular time when he knew that they would respond to him. He came at a different time to call Matthew when he was assured that Matthew would surrender to his call. Similarly, he called Paul at a different time when he was vulnerable, after the resurrection, something like a hunter going after his quarry. For he who is acquainted with our inmost hearts and knows the secrets of our minds knows when each one of us is ready to respond fully. Therefore he did not call them all together at the beginning, when Matthew was still in a hardened condition. Rather, only after countless miracles, after his fame was spread abroad, did he call Matthew. He knew Matthew had been softened for full responsiveness.We may admire, incidentally, the self-effacing temperament of Matthew, for we note how he does not disguise his own former life. In his account he freely adds his own name and his own bad profession, while the other Gospel writers had generously protected him under another name. But why did Matthew himself indicate precisely that he was “sitting at the tax office”? To point to the power of the One who called him, underscoring that he was being actively drawn away from the midst of the very evils in which he was presently engaged and that he had not already abandoned his wicked business as a tax gatherer.

Source: THE GOSPEL OF MATTHEW, HOMILY 30.1
[AD 420] Jerome on Matthew 9:9-13
The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says. The righteous man accuses himself, (Prov. 18:17.) calls himself both Matthew and Publican, to show the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.

Porphyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from His human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will!

But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation.

For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.

This text from Osee (Hosea 6:6.) is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:9
Out of respect and deference, the other Evangelists were unwilling to call him by the common name of Matthew but said Levi. So Matthew went by a double name in accordance with what Solomon noted: “An accuser is righteous at the beginning of his words.” And in another place: “Tell your sins, and you will be justified.” Matthew also calls himself a publican to show his readers that no one must despair of salvation if he has changed for the better, for he was suddenly changed from a publican to an apostle.

Source: COMMENTARY ON MATTHEW 1.9.9
[AD 420] Jerome on Matthew 9:9
(Verse 9) And as Jesus passed on from there, he saw a man sitting at the tax booth, named Matthew. And he said to him, 'Follow me.' And he rose and followed him. The other evangelists, out of respect and honor for Matthew, did not want to use his name openly, but they said, 'Levi,' for he had two names. But Matthew himself, according to what is commanded by Solomon (or rather, it is said), 'The righteous is an accuser of himself at the beginning of his speech' (Proverbs 18:17). And in another place: Confess your sins, that you may be justified (Isaiah 43:26). Matthew calls himself and the tax collector, in order to show to the readers that no one should despair of salvation if they have turned to better things; since he himself was suddenly changed from a tax collector to an apostle. Porphyry and Julian the Emperor argue in this place, either the incompetence of the lying historian, or the foolishness of those who immediately followed the Savior, as if they irrationally followed anyone who called them, when there were so many virtues and signs that the Apostles had seen before they believed. Certainly, that very brilliance and majesty of hidden divinity, which also shone forth in a human face, was able to draw those who saw it for the first time to itself by its appearance. For if this power is said to exist in a magnet and amber, so that they attract rings, straws, and stalks to themselves, how much more could the Lord of all creatures draw to himself those whom he wished?

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 9:9-13
(De Cons. Ev. ii. 26.) Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates, the twelve, whom He also named Apostles, were chosen.

(De. Cons. Ev. ii. 27.) Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same show that it was in Levi's, that is, in Matthew's house.

(ubi sup.) Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.

(ubi sup.) Luke adds to repentance, which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shows what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness: which is done by penitence.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 9:9-13
He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, he arose, and followed him. And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord's talents.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:9-13
(e Beda.) They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.

He calls Himself a physician, because by a wonderful kind of medicine He was wounded for our iniquities that He might heal the wound of our sin. By the whole, He means those who seeking to establish their own righteousness have not submitted to the true righteousness of God. By the sick, (Rom. 10:3.) He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God.

He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, Go; that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, I came not to call the righteous but sinners.

In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted 'given,' Levi 'taken,' the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. And Jesus saith unto him, Follow me, either by preaching, or by the admonition of Scripture, or by internal illumination.

Source: Catena Aurea by Aquinas
[AD 1022] Symeon the New Theologian on Matthew 9:9
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 9:9
. He did not call Matthew together with Peter and John, but when He knew that he would obey. He likewise called Paul later, when it was time. Marvel at how the evangelist displays his own former way of life, while the other evangelists disguise his name, calling him "Levi" (Mk. 2:13-17 and Lk. 5:27-32). That Matthew is converted by word alone is the work of God.
[AD 1274] Glossa Ordinaria on Matthew 9:9-13
(ap. Anselm.) He says, sitting at the receipt of custom, that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes.

(non occ.) Matthew places his calling among the miracles; for a great miracle it was, a Publican becoming an Apostle.

(ap. Anselm.) As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, And it came to pass as he sat at meat in the house.

(ap. Anselm.) The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word.

(ord.) Tertullian says that these must have been Gentiles, because Scripture says, There shall be no payer of tribute in Israel, as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, Go not into the way of the Gentiles.

(ap. Anselm.) Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved.

(ap. Anselm.) Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or. I came not to call the righteous, that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 9:10
Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.

Source: On Modesty
[AD 407] John Chrysostom on Matthew 9:10
Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence. For not in a long time, but at once, He healed his vice. And not with him only does He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings.

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

And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew's house, and thirdly, in company with many publicans. See at least how they reproach Him with this. Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners. Matthew 11:19

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

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

But how is it, one may say, that Paul commands, If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat? 1 Corinthians 5:11 In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect, nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.
[AD 407] John Chrysostom on Matthew 9:10
Now the tax collectors came together because they were of the same trade as Matthew was. For he took pride in the visit of the Messiah and invited them all together. The Messiah applied every form of healing. Not only while he was engaging in a formal discussion or healing or refuting his enemies, but even at breakfast he used to restore persons who were in bad condition. By means of these practices he taught us that every moment and every action can offer benefit to us.Certainly the dishes Matthew set before him at that time had come from unrighteousness and covetousness. But Christ did not ask to be excused from participating in them, because the gain to be derived from it was going to be great. Rather, he shared the same roof and the same table with people who had erred in their manner of acquiring such things. For such is the nature of the physician. If he did not put up with the decay of the persons who are sick, he would not set them free from their sickness. Certainly Jesus got a bad reputation from this action, by eating with Matthew, by eating in his house and by eating with many tax collectors. This is why you see them criticizing him with this: “Behold a man who is gluttonous and drinks a lot of wine, a friend of tax collectors and sinners.”

Source: THE GOSPEL OF MATTHEW, HOMILY 30.2
[AD 420] Jerome on Matthew 9:10-12
(V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, 'Why does your teacher eat with tax collectors and sinners?' But when Jesus heard it, he said, 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means: "I desire mercy, and not sacrifice." For I came not to call the righteous, but sinners.''

Source: Commentary on Matthew
[AD 450] Peter Chrysologus on Matthew 9:10
Jesus’ sitting at table has more significance for Matthew than just dining. Jesus will be feasting not on food but on the return of sinners. He will call them back through feasting, collegiality and human affection, enjoying himself with their pleasant conversation while reclining at table. He knew that if they recognized him as a powerful judge they would be shattered by the terror of his majesty and overwhelmed by the sheer presence of God unveiled (nuda). Thus, veiled in a human body he was able to communicate with humans. He who wanted to assist the guilty hides the fact that he was a judge. He who did not deny dignity to faithful servants conceals his lordship. He who desired the weak to be embraced by a parent’s love covers his majesty.

Source: SERMONS 29:4
[AD 367] Hilary of Poitiers on Matthew 9:11
The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of “I desire mercy, and not sacrifice.” In other words, the law linked to the ritual of sacrifices was unable to give help, but health was in store for all in the granting of mercy. “For I have not come to call the righteous, but sinners to repentance.” He had come for all. So why does Jesus say that he did not come for the righteous? … No one is righteous by reason of the law. He therefore showed the emptiness of boasting about the law, because with sacrifices imposed on the sick for their health, mercy was needed for all things set down in the law. For if righteousness came from the law, forgiveness through grace would not be necessary.
[AD 406] Chromatius of Aquileia on Matthew 9:11
According to the allegorical or mystical account, Matthew’s house is his mind, which Christ entered through Matthew’s faith in his grace. He is viewed as having truly “sat at table” there, for this same Matthew deserved to be the writer of this Gospel. Describing the Lord’s deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew’s house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table.

Source: TRACTATE ON MATTHEW 45.5
[AD 407] John Chrysostom on Matthew 9:11
But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying,

Why eats your Master with publicans and sinners? Matthew 9:11

And when the disciples seem to be doing wrong, they intercede with Him, saying, Behold your disciples do that which is not lawful to do on the sabbath-day; Matthew 12:2 but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples. What then says Infinite Wisdom?
[AD 1107] Theophylact of Ohrid on Matthew 9:11
Joyful because he had received Christ into his house, Matthew invited the publicans. Christ ate with them so that He might benefit them also, even though He was criticized for doing it. For the Pharisees wanted to separate His disciples from Him, and so they slandered Him for eating with publicans.
[AD 220] Tertullian on Matthew 9:12
The Lord had come, of course, to save that which "had perished; " "a Physician." necessary to "the sick" "more than to the whole." This fact He was in the habit both of typifying in parables and preaching in direct statements.

Source: On Modesty
[AD 407] John Chrysostom on Matthew 9:12
See how He turned their reasoning to the opposite conclusion. That is, while they made it a charge against Him that He was in company with these men: He on the contrary says, that His not being with them would be unworthy of Him, and of His love of man; and that to amend such persons is not only blameless, but excellent, and necessary, and deserving of all sorts of praise.
[AD 420] Jerome on Matthew 9:12-13
The Lord went to the banquet of sinners that he might have an opportunity to teach and to offer spiritual food to his hosts. In effect, when he is mentioned as frequently going out to attend feasts, nothing is said other than what he did there and taught there. Thus, we see both the Lord’s humility in reaching out to sinners and the force of his teaching in converting penitents. What follows: “I desire mercy, and not sacrifice” and “I came not to call the righteous but sinners” (as he cites testimony from the prophet) challenged the scribes and Pharisees, who considered themselves righteous and shunned both publicans and sinners.

Source: COMMENTARY ON MATTHEW 1.9.13
[AD 220] Tertullian on Matthew 9:13
He therefore said: "You wash the outside of the cup," that is, the flesh, "but you do not cleanse your inside part," that is, the soul; adding: "Did not He that made the outside," that is, the flesh, "also make the inward part," that is to say, the soul?-by which assertion He expressly declared that to the same God belongs the cleansing of a man's external and internal nature, both alike being in the power of Him who prefers mercy not only to man's washing, but even to sacrifice. For He subjoins the command: "Give what ye possess as alms, and all things shall be clean unto you.

Source: Against Marcion Book IV
[AD 220] Tertullian on Matthew 9:13
Saith He not, "He who hath fallen shall rise again, and he who hath been averted shall be converted? "He it is, indeed, who "would have mercy rather than sacrifices." The heavens, and the angels who are there, are glad at a man's repentance.

Source: On Repentance
[AD 220] Tertullian on Matthew 9:13
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.

Source: On Modesty
[AD 407] John Chrysostom on Matthew 9:13
After this, that He might not seem to put them that were bidden to shame, by saying, they that are sick; see how He makes up for it again, by reproving the others, and saying,

Go ye and learn what that means, I will have mercy, and not sacrifice. Matthew 9:13

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

And yet of course He might say, Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body? But He says no such thing, but argues with them first from men's common reasonings, and then from the Scriptures. For having said, They that be whole need not a physician, but they that are sick; and having covertly indicated that He Himself was the Physician; after that He said, Go ye and learn what that means, I will have mercy, and not sacrifice. Thus does Paul also: when he had first established his reasoning by illustrations from common things, and had said, Who feeds a flock, and eats not of the milk thereof? 1 Corinthians 9:7 then he brings in the Scriptures also, saying, It is written in the law of Moses, You shall not muzzle the ox that treads out the grain; and again, Even so has the Lord ordained, that they which preach the gospel should live of the gospel.

But to His disciples not so, but He puts them in mind of His signs, saying on this wise, Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up? Matthew 16:9 Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets, saying, Learn ye what that means, I will have mercy, and not sacrifice.

The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this. Much as He said also elsewhere, establishing this point: My Father works hitherto, and I work: John 5:17 so here again, Go ye and learn what that means, I will have mercy, and not sacrifice. For as this is His will, says Christ, so also mine. Do you see how the one is superfluous, the other necessary? For neither did He say, I will have mercy, and sacrifice, but, I will have mercy, and not sacrifice. That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.

Having then reproved them, both by common illustrations and by the Scriptures, He adds again,

I am not come to call righteous men, but sinners to repentance.

And this He says unto them in irony; as when He said, Behold, Adam has become as one of us; and again, If I were hungry, I would not tell you. For that no man on earth was righteous, Paul declared, saying, For all have sinned, and come short of the glory of God. Romans 3:23 And by this too the others were comforted, I mean, the guests. Why, I am so far, says He, from loathing sinners, that even for their sakes only am I come. Then, lest He should make them more careless, He staid not at the word sinners, but added, unto repentance. For I am not come that they should continue sinners, but that they should alter, and amend.

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

And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John; but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John's disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, and told Jesus; but afterwards they returned to their former envy.
[AD 420] Jerome on Matthew 9:13
(Verse 13) I desire mercy, and not sacrifice. For I did not come to call the righteous, but sinners. And the Lord was going to the feasts of sinners, so that He may have an opportunity to teach and provide spiritual food to His invited guests. Ultimately, as He was frequently described as going to feasts, it is only important what He did there, what He taught, in order to demonstrate both the humility of the Lord in going to sinners and the power of His teaching in the conversion of repentant sinners. But as for what follows: 'I desire mercy, and not sacrifice' (Hosea 6:6). And: 'I have not come to call the righteous, but sinners,' testifying of the prophet, he rebukes the scribes and Pharisees who consider themselves righteous, but reject the company of sinners and tax collectors.

Source: Commentary on Matthew
[AD 1022] Symeon the New Theologian on Matthew 9:13
This therefore what Paul himself also knew when he said rightly:

Those whom God foreknew, the same He also predestined; and those whom He predestined, He also called; and those whom He called, the same He also glorified. [Romans 8:29-30]

It is not God’s foreknowledge of those who, by their free choice and zeal, will prevail which is the cause of their victory, just as, again, it is not His knowing beforehand who will fall and be vanquished which is responsible for their defeat. Instead, it is the zeal, deliberate choice, and courage of each of us which effects the victory. Our faithlessness and sloth, our irresolution and indolence, on the other hand, comprise our defeat and perdition. So, while reclining on our bed of worldly affection and love of pleasure, let us not say: “Those whom God fore-knew, them also He predestined,” without perceiving just what it is we are saying. Yes, indeed, He truly knew you beforehand as inattentive and disobedient and lazy, but this is certainly not because He ordered or foreordained it that you should have no power to repent yourself nor, if you will it, to get up and obey. You, though, when you say this, are clearly calling God a liar. While He says, “I came not to call the righteous but sinners to repentance” [Matthew 9:13], you, lazy and unwilling to turn around and repent of your evil, contradict Him, as it were, and call Him a liar Who never lies, when you make such excuses as these. “Those who are going to repent”, you say, “were predestined, but I am not one of them. So, let them repent therefore whom God clearly foreknew, and whom He also predestined.” O what a lack of feeling! O shamelessness of soul and worse than the demons themselves! When did anyone ever hear of one of them saying such a thing? Where was it ever heard that a demon blamed God for its own damnation? Let us then not blame the demons, for here there is a human soul which thinks up blasphemies even worse than theirs. - "Second Ethical Discourse"
[AD 1107] Theophylact of Ohrid on Matthew 9:13
He says, "I have not come now as judge but as physician, and for this reason I endure stench and filth." He also rebukes them for being ignorant when He says, "Go ye and learn." This means, "Since up to the present time you have not managed to learn, so at least from this time on go and learn that God prefers mercy towards sinners above any sacrifice" (Hosea 6:7). The words "I am not come to call the righteous" He spoke ironically. That is, "I have not come to call you who consider yourselves to be righteous, but I have come to call sinners. I do this, not so that they remain sinners, but in order for them to repent."
[AD 220] Tertullian on Matthew 9:14
At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John.

Source: On Fasting
[AD 367] Hilary of Poitiers on Matthew 9:14-17
Figuratively; This His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received.

By these examples He shows that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 9:14
The Pharisees and John’s disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John’s disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life.

Source: Commentary on Matthew 9.3
[AD 407] John Chrysostom on Matthew 9:14-17
What they say comes to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, I fast twice in the week; (Luke 18:12.) the others learnt it of John.

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

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

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

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

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:14
This is the disease, which Christ long before was eradicating, in the words, When you fast, anoint your head, and wash your face; Matthew 6:17 foreknowing the evils that spring therefrom. But yet He does not rebuke even these, nor say, O you vainglorious and over-busy; but He discourses to them with all gentleness, saying, The children of the bride-chamber cannot fast, as long as the bridegroom is with them. Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.

Now their meaning is like this; Granted, say they, You do this as a physician; why do Your disciples also leave fasting, and cleave to such tables? Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed both we, it is said, and the Pharisees, fast oft. And in truth they did fast, the one having learned it from John, the other from the law; even as also the Pharisee said, I fast twice in the week. Luke 18:12

What then says Jesus? Can the children of the bridechamber fast, while the bridegroom is with them. Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when you blame others, when you condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love. However, nothing of this kind does He say, but with all gentleness, The children of the bridechamber cannot fast, so long as the bridegroom is with them; recalling to their mind John's words, when he said, He that has the bride, is the bridegroom, but the friend of the bridegroom, which stands and hears Him, rejoices greatly because of the bridegroom's voice. John 3:29

Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high, so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He says this. So also Isaiah, discoursing of it, calls it an affliction of the soul; and Moses too in like manner.
[AD 407] John Chrysostom on Matthew 9:14
The reason the disciples did not fast was not because of gluttony but because of the dispensations of providence in fulfilling prophecy. At this point he uses the statement about his suffering to lay a foundation for a later time. In this way Jesus instructs the disciples in his controversies with others and is already training them to get practice in things that seem to be daunting. To make this statement directly to the disciples at this point would have been burdensome and depressing. Indeed, in places where Jesus spoke about such things after this it did disturb them. But because it was said to others in this case, its effect was much less depressing to the disciples.Now it was likely that the disciples of John the Baptist were also thinking highly of themselves as a result of John’s suffering. Because of this Jesus also put down this inflated conceit through what he said. Nevertheless he did not yet introduce the topic of the resurrection. For it was not yet the right time. For the topic that Jesus did introduce, that he who was thought to be human would die, was only natural. But the topic of his resurrection was beyond the natural.

Source: THE GOSPEL OF MATTHEW, HOMILY 30.4
[AD 420] Jerome on Matthew 9:14-17
O boastful enquiry and ostentation of fasting much to be blamed, nor can John's disciples be excused for their taking part with the Pharisees who they knew had been condemned by John, and for bringing a false accusation against Him whom they knew their master had preached.

Christ is the Bridegroom and the Church the Bride. Of this spiritual union the Apostles were born; they cannot mourn so long as they see the Bridegroom in the chamber with the Bride. But when the nuptials are past, and the time of passion and resurrection is come, then shall the children of the Bridegroom fast. The days shall come when the bridegroom shall be taken from them, and then shall they fast.

Hence some think that a fast ought to follow the forty days of Passion, although the day of Pentecost and the coming of the Holy Spirit immediately bring back our joy and festival. From this text accordingly, Montanus, Prisca, and Maximilla enjoin a forty days' abstinence after Pentecost, but it is the use of the Church to come to the Lord's passion and resurrection through humiliation of the flesh, that by carnal abstinence we may better be prepared for spiritual fulness.

Otherwise; By the old garment, and old skins, we must understand the Scribes and Pharisees; and by the piece of new cloth, and new wine, the Gospel precepts, which the Jews were not able to bear; so the rent was made worse. Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ's precepts.

Or; When He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:14
(Verse 14) Then the disciples of John came to him, saying: Why do we and the Pharisees fast often, but your disciples do not fast? Proud question, and full of the arrogance of the Pharisees. Certainly, to say nothing else, the boasting of fasting should be reprehended. And the disciples of John could not be blameless, who were slandering him, whom they knew had been proclaimed by their master's words, and were joining themselves to the Pharisees, whom they knew had been condemned by John, saying: O generation of vipers, who has shown you to flee from the coming wrath?

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 9:14-17
(ubi sup.) Though Matthew mentions only the disciples of John as having made this enquiry, the words of Mark rather seem to imply that some other persons spoke of others, that is, the guests spoke concerning the disciples of John and the Pharisees—this is still more evident from Luke; why then does Matthew here say, Then came unto him the disciples of John, (Luck 5:33.) unless that they were there among other guests, all of whom with one consent put this objection to Him?

(Serm. 210. 3.) Otherwise; Every one who rightly fasts, either humbles his soul in the groaning of prayer, and bodily chastisement, or suspends the motion of carnal desire by the joys of spiritual meditation. And the Lord here makes answer respecting both kinds of fasting; concerning the first, which is in humiliation of soul, He says, The children of the bridegroom cannot mourn. Of the other which has a feast of the Spirit, He next speaks, where He says, No man putteth a patch of undressed cloth. Then we must mourn because the Bridegroom is taken away from us. And we rightly mourn if we burn with desire of Him. Blessed they to whom it was granted before His passion to have Him present with them, to enquire of Him what they would, to hear what they ought to hear. Those days the fathers before His coming sought to see, and saw them not, because they were placed in another dispensation, one in which He was proclaimed as coming, not one in which He was heard as present. For in us was fulfilled that He speaks of, The days shall come when ye shall desire to see one of these days, and shall not be able. (Luke 17:22.) Who then will not mourn this? Who will not say, My tears have been my meat day and night, while they daily say unto me, Where is now thy God? (Ps. 42:3.) With reason then did the Apostle seek to die and to be with Christ.

(De Cons. Ev. ii. 27.) That Matthew writes here mourn, where Mark and Luke write fast, shows that the Lord spake of that kind of fasting which pertains to humbling one's self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore averted from the food of the body; showing that those who are occupied about the body, and owing to this retain their former desires, are not fit for this kind of fasting.

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 9:14
What did John’s disciples have in common with the Pharisees if not a bond of ill will uniting those whom discipline had separated? In this case jealousy loses its bearings: Accustomed to separating people, it united them. The Jews were not disposed to esteem Moses less than the Lord, and John’s disciples were by no means willing to prefer Christ to John. Thus they grumbled in common spite against Christ. “Why do we and the Pharisees often fast, whereas your disciples do not fast?” Why? Because with you, fasting is a matter of the law and not of the will. Fasting does not reflect the one who fasts but the one who orders the fast. And what is the fruit of fasting to you who fast unwillingly?

Source: SERMONS 31.2
[AD 533] Remigius of Rheims on Matthew 9:14-17
By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, It taketh its wholeness from the garment, and the rent is made worse.

After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; Neither do men put new wine into old skins. By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, These men are full of new wine. (Acts 2:13.)

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:14-17
In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted 'given,' Levi 'taken,' the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. And Jesus saith unto him, Follow me, either by preaching, or by the admonition of Scripture, or by internal illumination.

For John drank neither wine, nor strong drink, increasing his merit by abstinence, because he had no power over nature. But the Lord who has power to forgive sins, why should He shun sinners that eat, since He has power to make them more righteous than those that eat not? Yet doth Christ fast, that you should not avoid the command; but He eats with sinners that you may know His grace and power.

The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 9:14
John’s disciples were envious of Christ’s fame and so accused Him of not fasting. And perhaps they were wondering how He conquered the passions without ascetic struggle, something which John could not do. For they did not understand that while John, a mere man, was righteous because of his virtues, Christ is Virtue, as He is God.
[AD 1274] Glossa Ordinaria on Matthew 9:14-17
(ap. Anselm.) When He had replied to them respecting eating and converse with sinners, they next assault Him on the matter of food; Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not?

(ap. Anselm.) As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made worse. For a heavy burden laid on one that is untrained often destroys that good which was in him before.

(non occ.) This shows that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:15
For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them; but spoken to others, it would become rather less intolerable to them.

It being also natural for them to pride themselves on John's calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.
[AD 420] Jerome on Matthew 9:15
(Verse 15.) And Jesus said to them: Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom will be taken away from them, and then they will fast. Christ is the bridegroom: the Church is the bride. From this holy and spiritual union, the Apostles are born, who cannot mourn as long as they see the bride in the bridal chamber and know that the bridegroom is with the bride. But when the wedding is over and the time of his passion and resurrection has come, then the sons of the bridegroom will fast. Some believe that after forty days of the Passion, fasting should be observed: although the immediate arrival of Pentecost and the Holy Spirit indicate the celebration to us. And on this occasion, Montanus, Prisca, and Maximilla also observe Lent after Pentecost: because, with the bridegroom taken away, the children of the bridegroom should fast. However, the custom of the Church comes from the passion of the Lord and the resurrection through the humility of the flesh, so that we may be prepared for the spiritual nourishment of the body through the fasting of the flesh. According to the tropology, it must be known that as long as the bridegroom is with us and we are in joy, we cannot fast or mourn. But when he departs from us because of our sins, then fasting must be announced, then mourning must be undertaken.

Source: Commentary on Matthew
[AD 538] Severus of Antioch on Matthew 9:15
When John’s disciples approached … they questioned him even while he was at table, in the manner of a physician with the publicans: “Why do we and the Pharisees often fast, whereas your disciples do not fast?” Do you see how the same jealousy motivates and provokes birds of a feather and is made keen by the cruel goad of envy? On the one hand, it set the Pharisees, who boasted about being teachers, against the Teacher. For that reason they also said, “Why does your teacher eat with tax collectors and sinners?” On the other hand, envy set John’s disciples against Christ’s disciples. That is why they also said, “How come your disciples do not fast?”

Source: CATHEDRAL SERMONS, HOMILY 92
[AD 538] Severus of Antioch on Matthew 9:15
It is with the words of John, your own teacher, whom you esteem so highly, that I answer you. Keep it in mind, and you will have the answer to your question. When John bore witness concerning me, he said, “He who has the bride is the bridegroom.” So, if I am the bridegroom and you don’t make a liar out of your own teacher, you know in advance that it is important for my disciples, while they are the children of the marriage … to be gay and joyful and not to become upset or miserable over fasting. In certain respects, fasting is a source of annoyance and can also be arduous for those without a mature disposition.

Source: CATHEDRAL SERMONS, HOMILY 92
[AD 1107] Theophylact of Ohrid on Matthew 9:15
. "Now is the time for rejoicing as long as I am with My disciples," Jesus says. He calls Himself the bridegroom, as One Who betroths to Himself the new congregation, the old having died. The "sons of the bridechamber" [i.e. the wedding guests] are the apostles. Jesus says, "After I have suffered and ascended, the time will come for them to fast with great hunger and thirst and to be persecuted." To show that His disciples are not yet perfected, He adds:
[AD 220] Tertullian on Matthew 9:16
How is it, again, that he tells us that "a piece of new cloth is not sewed on to an old garment," or that "new wine is not trusted to old bottles," when he is himself patched and clad in an old suit of names? How is it he has rent off the gospel from the law, when he is wholly invested with the law,-in the name, forsooth, of Christ? What hindered his calling himself by some other name, seeing that he preached another (gospel), came from another source, and refused to take on him a real body, for the very purpose that he might not be supposed to be the Creator's Christ? Vain, however, was his unwillingness to seem to be He whose name he was willing to assume; since, even if he had been truly corporeal, he would more certainly escape being taken for the Christ of the Creator, if he had not taken on him His name.

Source: Against Marcion Book III
[AD 220] Tertullian on Matthew 9:16
The Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself.

Source: On Prayer
[AD 407] John Chrysostom on Matthew 9:16
Then what He had done before, this He does here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences, but finding fault at random.

For no man, says He, puts a piece of new cloth unto an old garment.

He is again establishing His argument by illustrations from common life. And what He says is like this, The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions.

And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.
[AD 407] John Chrysostom on Matthew 9:16
Once again Jesus constructs his argument with illustrations from common life. And what he says is something like this: “The disciples have not yet become strong. They still need a lot of help at a level they can understand. They have not yet been regenerated by the Spirit. At this time there is no need to dump on them a load of commandments while they are still in this learning period.” He therefore proceeded gradually to set maxims and precepts for his disciples within the times of their step-by-step maturing, as they were better prepared to receive them. This was to teach them later to deal very gently with others, when the time would come that they would be taking this message to the whole world and receiving as disciples all sorts of persons.

Source: THE GOSPEL OF MATTHEW, HOMILY 30.4
[AD 420] Jerome on Matthew 9:16-17
(V. 16, 17) However, no one puts a patch of unshrunk cloth on an old garment. For the patch pulls away from the garment, and a worse tear is made. Nor do people put new wine into old wineskins; otherwise the wineskins burst, the wine is spilled, and the wineskins are ruined. But they put new wine into fresh wineskins, and both are preserved. These words were spoken by him to them. What he means is this: Until someone is born again and the old self is removed through my suffering, and he puts on a new self, he cannot bear the stricter commands of fasting and continence, lest through excessive severity he lose even the faith that he seems to possess now. But he set forth two examples, both of the old and the new, and of clothing. By the old wineskins we must understand the scribes and Pharisees. The new patch of clothing and the new wine represent the teachings of the Gospel, which the Jews cannot bear, lest a greater tear be made. The Galatians also desired to do something similar, mixing the precepts of the Gospel with the precepts of the Law, and putting the new wine into old wineskins; but the Apostle speaks to them, saying: O foolish Galatians! Who has bewitched you into not obeying the truth? (Gal. III, 1) Therefore, the word of the Gospel should be infused into the apostles rather than the Scribes and Pharisees, who were corrupted by the traditions of the elders and could not keep the sincerity of Christ's teachings. For there is a difference between the purity of a virginal soul, untouched by the contamination of previous vices, and the filth of one that has succumbed to the desires of many.

Source: Commentary on Matthew
[AD 450] Peter Chrysologus on Matthew 9:16
He says that the fabric of the old law was worn away by Judaic zealousness, corrupted by the senses, split apart by factions and worn out by impure actions. The shrunk cloth of the gospel he calls a garment. But make note of the cloth, not simply the tear but the beginning of the weave. First of all, the fabric of Christ’s royal garment was woven out of wool that came from a lamb: “The Lamb of God who takes away the sins of the world.” The royal vestment was a woven vestment, which the blood of his passion tinged with purple splendor.

Source: SERMONS 31.4.12
[AD 367] Hilary of Poitiers on Matthew 9:17
Figuratively, this His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received.
By these examples He shows that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace.
[AD 407] John Chrysostom on Matthew 9:17
What they say come to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, “I fast twice in the week;” the others learnt it of John.
He means thus; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to contemplate wisdom, it is pleasant; He therefore speaks here according to the former opinion. He also hews that this they did was not of gluttony, but of a certain dispensation.
Here again He confirms what He has said by examples of common things; “No manputteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from the garment, and the rent is made worse;” which is to say, My disciples are not yet become strong, but have need of much consideration; they are not yet renewed by the Spirit. On men in such a state it is not behovefulto lay a burden of precepts. Herein He establishes a rule for His disciples, that they should receive with leniency disciples from out of the whole world.
Herein He also shows us the cause of those condescending words which He often addressed to them because of their weakness.
[AD 407] John Chrysostom on Matthew 9:17
Do you see His illustrations, how like the Old Testament? The garment? The wine skins? For Jeremiah too calls the people a girdle, and makes mention again of bottles and of wine. Jeremiah 13:10-12 Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.

But Luke the same words, a second and a third time and often; not however in a wearisome kind of way, but sport ively, and do thou now turn from her, now flatter and court her.

Do you see not the painters, how much they rub out, how much they insert, when they are making a beautiful portrait? Well then, do not thou prove inferior to these. For if these, in drawing the likeness of a body, used such great diligence, how much more were it meet for us, in fashioning a soul, to use every contrivance. For if you should fashion well the form of this soul, you will not see the countenance of the body looking unseemly, nor lips stained, nor a mouth like a bear's mouth dyed with blood, nor eyebrows blackened as with the smut of some kitchen vessel, nor cheeks whitened with dust like the walls of the tombs. For all these things are smut, and cinders, and dust, and signals of extreme deformity.

But stay: I have been led on unobserving, I know not how, into these expressions; and while admonishing another to teach with gentleness, I have been myself hurried away into wrath. Let us return therefore again unto the more gentle way of admonition, and let us bear with all the faults of our wives, that we may succeed in doing what we would. Do you see not how we bear with the cries of children, when we would wean them from the breast, how we endure all for this object only, that we may persuade them to despise their former food? Thus let us do in this case also, let us bear with all the rest, that we may accomplish this. For when this has been amended, you will see the other too proceeding in due order, and you will come again unto the ornaments of gold, and in the same way wilt reason concerning them likewise, and thus little by little bringing your wife unto the right rule, you will be a beautiful painter, a faithful servant, an excellent husbandman.

Together with these things remind her also of the women of old, of Sarah, of Rebecca, both of the fair and of them that were not so, and point out how all equally practised modesty. For even Leah, the wife of the patriarch, not being fair, was not constrained to devise any such thing, but although she were uncomely, and not very much beloved by her husband, she neither devised any such thing, nor marred her countenance, but continued to preserve the lineaments thereof undisfigured, and this though brought up by Gentiles.

But thou that art a believing woman, you that hast Christ for your head, are you bringing in upon us a satanic art? And do you not call to mind the water that dashed over your countenance, the sacrifice that adorns your lips, the blood that has reddened your tongue? For if you would consider all these things, though thou were fond of dress to the ten thousandth degree, you will not venture nor endure to put upon you that dust and those cinders. Learn that you have been joined unto Christ, and refrain from this unseemliness. For neither is He delighted with these colorings, but He seeks after another beauty, of which He is in an exceeding degree a lover, I mean, that in the soul. This the prophet likewise has charged you to cherish, and has said, So shall the King have pleasure in your beauty.

Let us not therefore be curious in making ourselves unseemly. For neither is any one of God's works imperfect, nor does it need to be set right by you. For not even if to an image of the emperor, after it was set up, any one were to seek to add his own work, would the attempt be safe, but he will incur extreme danger. Well then, man works and you add not; but does God work, and do you amend it? And do you not consider the fire of hell? Do you not consider the destitution of your soul? For on this account it is neglected, because all your care is wasted on the flesh.

But why do I speak of the soul? For to the very flesh everything falls out contrary to what you have sought. Consider it. Do you wish to appear beautiful? This shows you uncomely. Do you wish to please your husband? This rather grieves him; and causes not him only, but strangers also, to become your accusers. Would you appear young? This will quickly bring you to old age. Would you wish to array yourself honorably? This makes you to be ashamed. For such an one is ashamed not only before those of her own rank, but even those of her maids who are in her secret, and those of her servants who know; and, above all, before herself.

But why need I say these things? For that which is more grievous than all I have now omitted, namely, that you dost offend God; you undermine modesty, kindlest the flame of jealousy, emulatest the harlot women at their brothel.

All these things then consider, you women, and laugh to scorn the pomp of Satan and the craft of the devil; and letting go this adorning, or rather disfiguring, cultivate that beauty in your own souls which is lovely even to angels and desired of God, and delightful to your husbands; that you may attain both unto present glory, and unto that which is to come. To which God grant that 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 9:17
What he is saying is this: Until a person has been reborn and, having put aside the old person, puts on the new person because of my passion, he cannot observe right fasting and the precepts of temperance. Otherwise, through undue austerity one may lose even the faith one seems to possess. Christ gave two examples: the garment and the old and new wineskins. The old ones denote the scribes and Pharisees. The patch of shrunk cloth and the new wine signify the gospel precepts, which the Jews cannot observe, else a worse tear is made.

Source: COMMENTARY ON MATTHEW 1.9.17
[AD 1107] Theophylact of Ohrid on Matthew 9:17
The disciples, He says, have not yet become strong, and therefore require forbearance. The heavy burden of commandments ought not to be laid upon them. Jesus also said these things to teach the disciples that later, when they would go out into all the world to make disciples, they too should use forbearance. The "piece of unshrunk cloth" means fasting, as does the "new wine." The "old garment" and the "old wineskins" mean the weakness of the disciples.
[AD 367] Hilary of Poitiers on Matthew 9:18-19
The prayers of the ruler, the faith of the woman, the gathering of the crowd in the house and the shouting of the two blind men, as well as the bringing of the deaf and dumb demoniac … are all interrelated. The ruler here is understood to be the law. He prays to the Lord for the people. The law has nourished them on Christ in the expectation of his foretold coming, and he restores life to the dead girl. Now we do not read of any ruler who was a believer. Hence the person of this praying ruler may rightly be taken as a model of the law. The Lord promised to help him, and he made good on his promise.

Source: Commentary on Matthew 9.5
[AD 367] Hilary of Poitiers on Matthew 9:18-22
Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. Figuratively, this ruler is to be understood as the Law, which prays the Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:18-19
His action overpowered his speech. This caused the jaws of his critics to drop all the further. In this case, the one who came running was himself a ruler of his synagogue! And the crisis was appalling. For the child was his only daughter, only twelve years old, in the very flower of her life. It was especially for this reason that he raised her up and did so immediately.Luke says that people came who said, “Do not bother the teacher any longer, because she has already died.” Because of this we will say that Matthew’s statement, “She has just now died,” came from one who was making a guess based on the time that had elapsed since he had started on his journey. Another possibility is that the man was overstating the misfortune. For it is the habit among people who are in need to exaggerate their personal problems and to say a little more than what actually is the case. They do this to get a response more effectively from those with whom they are pleading their cause.
But note the ruler’s insensitivity, how he abruptly requires of Christ two things, both his actual presence and the laying on of his hands. This, by the way, is a clue that he might have left her still breathing. Similarly you will recall Naaman the Syrian imploring the prophet: “I thought that he would surely come out to me and stand and call in the name of the Lord his God, wave his hand over the spot and cure me of my leprosy.” For those who are more or less dull of temper tend more to require sight and sensible signs.

Source: THE GOSPEL OF MATTHEW, HOMILY 31.1
[AD 407] John Chrysostom on Matthew 9:18
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately.

And if Luke say that men came, saying, Trouble not the Master, for she is dead; Luke 8:49 we will say this, that the expression, she is even now dead, was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.

But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. For I thought, says he, he will surely come out, and will lay on his hand. For in truth they who are more or less dull of temper, require sight and sensible things.

And whereas Mark Mark 5:37 says, He took the three disciples, and so does Luke; Luke 8:51 our evangelist merely says, the disciples. Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent does He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.

And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men's were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude.
[AD 407] John Chrysostom on Matthew 9:18-22
(Hom. xxxi.) After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue, and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; While he spake these things unto them, behold, there came one of their chief men unto him.

Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distresses, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, But come and lay thy hand upon her, and she shall live. See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible.

Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded1; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; And, behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment.

She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself.

Or because the woman was fearful, therefore He said, Be of good cheer. He calls her daughter, for her faith had made her such.

She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman's fear, that she should not be pricked in her conscience as though she had stolen this boon; secondly, He corrects her error in supposing she could be hid from Him; thirdly, He displays her faith to all for their imitation; and fourthly, He did a miracle, in that He showed He knew all things, no less than in drying the fountain of her blood. It follows, And the woman was made whole from that hour.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:18-19
(Verse 18, 19.) Behold, a certain ruler came forward and worshipped him, saying: My daughter has just died; but come, lay your hand upon her, and she will live. And Jesus arose and followed him, and so did his disciples. The eighth sign is in which the ruler asks for his daughter to be raised, not wanting to be excluded from the mystery of true circumcision; but a woman who had been flowing with blood enters, and is healed in the eighth place, so that the ruler's daughter comes as the ninth, according to what is said in the Psalms: Ethiopia will stretch out her hands to God (Psalm 67:32). And so, all Israel will be saved; as it is written: 'The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins.' (Romans 11:25-26).

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:18-22
This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured.

He said not, Thy faith shall make thee whole, but, hath made thee whole; for in that thou hast believed, thou art already made whole.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 9:18-22
(De Cons. Ev. ii. 28.) This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the dæmons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue's daughter. If the ruler came to Him while He was yet speaking that of the new patch, and the new wine, then no other act of speech of his intervened. And in Mark's account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, And behold a man, whose name was Jairus, (Luke 8:41.) is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. While he spake these things unto them, behold, one of their chief men, namely, Jairus, the ruler of the synagogue, came to him, and worshipped him, saying, Lord, my daughter is even now dead. It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, She is dead, trouble not the Master, for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called to life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus' words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man's words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man's meaning in words other than those actually used.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 9:18-22
We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked; And Jesus rose, and followed him. Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shows how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; And his disciples went with him.

In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord's feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord's hem was not made to wound, but to heal, and therefore it follows, For she said within herself, If I can but touch his garment, I shall be made whole. How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; But Jesus turning and seeing her, said, Be of good cheer, daughter, thy faith hath made thee whole.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:18-22
The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within.

What is this that He bids her, Be of good cheer, seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation.

(part. e Beda.) Or; The ruler of the synagogue signifies Moses; he is named Jairus, 'illuminating,' or, 'that shall illuminate,' because he received the words of life to give to us, and by them enlightens all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While then the Word of God is hastening to this ruler's daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler's daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith. She believed, spake her belief, and touched, for by these three things, faith, word, and deed, all salvation is gained. She came behind Him, as He spake, If any one serve me, let him follow me; (John 12:26.) or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. (Acts 13:46.) And from the time of the Lord's coming the Gentiles began to be healed.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 9:18-22
(ap. Anselm.) This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord's words.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 9:19
. It is apparent that this man had faith, although not as great as that of the centurion (Mt. 8:8). For this man beseeches Jesus, not to speak the word only, but to come and lay His hand upon his daughter. Although Luke says that she had not yet died (Lk. 8:42), the ruler says here that his daughter has already died, either because he thought he had left her as she was breathing her last breath, or to exaggerate the calamity so as to move Christ to have mercy.
[AD 407] John Chrysostom on Matthew 9:20
Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Leviticus 15:25 Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead.
[AD 420] Jerome on Matthew 9:20
The Gospel according to Luke says that the ruler’s daughter was twelve years old. Note also that the woman concerned, who was from the Gentiles, began to get sick at a place believed to be in a Jewish district. Except by way of contrast between physical conditions, the girl’s ailment is not indicated. As for the woman who had a hemorrhage, she approached the Lord not in her home or in the town (because according to the law she was excluded from towns) but while the Lord was walking by, so that in the course of going to one woman, another was cured. The apostles say in this regard, “It was necessary that the word of God should be spoken first to you. Since you judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.”

Source: COMMENTARY ON MATTHEW 1.9.20
[AD 420] Jerome on Matthew 9:20
(Ver. 20) And behold, a woman who had been suffering from a flow of blood for twelve years came up behind Him and touched the fringe of His cloak. In the Gospel according to Luke, it is written that the daughter of a ruler had reached the age of twelve (Luke 8). Note, therefore, that during that time this woman, that is, the people of the Gentiles, began to be sick, while the people of the Jews believed. For unless a comparison of virtues is made, vice is not revealed. But this woman, flowing with blood, does not approach the Lord in the house, nor in the city, for according to the Law she was excluded from the cities (Leviticus 15, Numbers 5); but on the way, as the Lord walks, so that while He goes to another, another may be healed. Hence the apostles say: 'It was necessary that the word of God should be preached to you, but since you judged yourselves unworthy of salvation, we turn to the Gentiles' (Acts 13:46).

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 9:21
And she dared not invite Him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, Shall I indeed be delivered from the disease? Shall I indeed fail of deliverance? But confident of her health, she so approached Him. For she said, we read, in herself, If I may only touch His garment, I shall be whole. Yea, for she saw out of what manner of house He had come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.

What then does Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes.

It is true indeed that some of the senseless ones say, He does this for love of glory. For why, say they, did He not suffer her to be hid? What do you say, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory?

For what intent then does He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, Trouble not the Master, for the damsel is dead; and those in the house laughed Him to scorn, when He said, She sleeps; and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He says unto him: Fear not, do thou believe only, and she shall be made whole. Luke 8:50

Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, Trouble not the Master. This again surely the evangelist obscurely signifies, when he says, While He yet spoke, there came from the house certain which said, Your daughter is dead, trouble not the Master. For His will was that her death should be believed, that her resurrection might not be suspected. And this He does in every instance. So also in the case of Lazarus, He waited a first and a second and a third day. John 11:6, 39
[AD 407] John Chrysostom on Matthew 9:21
Why did she not approach him openly? Was she ashamed on account of her continuing menstrual period? Did she consider herself unclean? If the menstruous woman had been declared ritually unclean, she surely would have had these reservations. For in terms of Mosaic law her flow of blood was regarded as uncleanness. For this reason she remained hidden. She concealed herself. In this respect she had not yet understood his ministry; otherwise she would not have thought it necessary to remain concealed.

Source: THE GOSPEL OF MATTHEW, HOMILY 31.1
[AD 420] Jerome on Matthew 9:21
(Verse 21) For she said within herself, If I shall touch but his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, According to the Law, he who touches a woman who is menstruating or has a discharge of blood is unclean (Lev. 20:25). She touches the Lord for this reason, that she may be healed of the defect of blood.

Source: Commentary on Matthew
[AD 367] Hilary of Poitiers on Matthew 9:22
As the woman is healed, the crowd of sinners is made whole. At first it seemed more appropriate to follow the law of cleanliness. But a more pristine wholeness is restored to publicans and sinners in the appearance of the woman. Thus, upon meeting the Lord as he was passing by, she believed firmly that by touching his garment she would be healed of her flow of blood. Dressed in shabby clothes and defiled by the uncleanness of her interior affliction, in her faith she hastens to touch the tassel of his cloak. In the midst of the apostles she sought to touch the gift of the Holy Spirit as it was coming from Christ’s body. She is suddenly healed.… The Lord praised her faith and constancy, because what had been prepared for Israel, the common people of the Gentiles were now claiming for themselves.

Source: Commentary on Matthew 9.6
[AD 407] John Chrysostom on Matthew 9:22
On account then of all these things He brings her forward, and says, Daughter, be of good cheer, even as He had said also to the paralyzed person, Son, be of good cheer. Because in truth the woman was exceedingly alarmed; therefore He says, be of good cheer, and He calls her daughter; for her faith had made her a daughter. After that comes also her praise: Your faith has made you whole.

But Luke tells us also other things more than these concerning the woman. Thus, when she had approached Him, says he, and had received her health, Christ did not immediately call her, but first He says, Which is he that touched me? Then when Peter and they that were with Him said, Master, the multitude throng You, and press You, and sayest Thou, who touched me? Luke 8:45 (which was a very sure sign both that He was encompassed with real flesh, and that He trampled on all vainglory, for they did not follow Him at all afar off, but thronged Him on every side); He for His part continued to say, Somebody has touched me, for I perceive that virtue is gone out of me; answering after a grosser manner according to the impression of His hearers. But these things He said, that He might also induce her of herself to make confession. For on this account neither did He immediately convict her, in order that having signified that He knows all things clearly, He might induce her of her own accord to publish all, and work upon her to proclaim herself what had been done, and that He might not incur suspicion by saying it.

Do you see the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bringing the Physician altogether to his house, but for her a mere touch suffered. For though she was bound by her affliction, yet her faith had given her wings. And mark how He comforts her, saying, Your faith has saved you. Now surely, had He drawn her forward for display, He would not have added this; but He says this, partly teaching the ruler of the synagogue to believe, partly proclaiming the woman's praise, and affording her by these words delight and advantage equal to her bodily health.

For that He did this as minded to glorify her, and to amend others, and not to show Himself glorious, is manifest from hence; that He indeed would have been equally an object of admiration even without this (for the miracles were pouring around Him faster than the snow-flakes, and He both had done and was to do far greater things than these): but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for she came, it is said, trembling ); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, Go in peace. Luke 8:48
[AD 407] John Chrysostom on Matthew 9:22
So what did Messiah do? He did not let her go unnoticed but led her into the center of attention and made her visible. He had many reasons for doing this.Some might imagine that “he did this merely for love of glory—otherwise why would he not allow her to remain concealed?” But what are they proposing who might say this? That he should keep her silent, that he should ignore her need, and thereby pass up miracles too numerous to mention, all because he is in love with glory? What an unholy thought, inspired by the most unholy one of all.
What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman.

Source: THE GOSPEL OF MATTHEW, HOMILY 31.2
[AD 420] Jerome on Matthew 9:22
(Verse 22) Have faith, daughter, your faith has saved you: and the woman was saved from that hour. Therefore, daughter, because your faith has saved you. He did not say, your faith will save you, but has saved you. For in what you have believed, you have already been saved.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 9:22
The daughter of the synagogue ruler signifies the Jewish people, whereas the woman signifies the church of the Gentiles. The Lord Christ, born of the Jews in the flesh, was presented to those Jews in the flesh. But he sent others to the Gentiles; he did not go himself. His bodily and visible community ties were in Judea. Therefore the apostle says, “For I say that Christ has been a minister of the circumcision in order to show God’s fidelity in confirming the promises made to our fathers.” It was said to Abraham, “By your descendants shall all the nations of the earth bless themselves,” “that the Gentiles might glorify God for his mercy.” Therefore Christ was sent to the Jews. He went to restore life to the daughter of the synagogue ruler. The woman appears on the scene, and she is healed. She is healed first in faith, being practically ignored by the Savior, for he said, “Who touched me?” Here we have an ignoring attitude by God and faith in the mystery by her. It means something when someone who cannot ignore, ignores. And what does it mean? It points to the healed church of the Gentiles, the bodily presence of which is not seen by Christ, whose voice is heard in the psalm: “People whom I had not known served me. As soon as they heard of me they obeyed me.” The world heard and it believed. The Jewish people saw and at first they crucified. But later they too came to him. Also the Jews will believe—but at the end of the world.

Source: SERMONS 63B
[AD 1107] Theophylact of Ohrid on Matthew 9:22
. The woman was unclean due to her illness (Levit. 15:19), and for this reason she did not approach Him openly for fear that she would be prevented. She intended to escape His notice, and yet hoped to obtain healing if only by touching the hem of His garment. But the Saviour revealed her, not because He loved glory, but to show her faith for our benefit, and also to strengthen the faith of the ruler of the synagogue. Jesus tells her, "Take courage," because she was fearful that she had stolen the gift; He calls her "daughter" because she had faith. He shows that if she had not offered faith she would not have received the grace, even though His garments were holy. It is said that this woman made a figure of Christ and at its feet there grew a plant which aided those with hemorrhages. Some impious men destroyed the figure at the time of the Emperor Julian the Apostate.
[AD 367] Hilary of Poitiers on Matthew 9:23-26
Mystically; The Lord enters the ruler's house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing.

But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection.

His fame went about into all that country; that is, the salvation of the elect, the gift and works of Christ are preached.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Matthew 9:23-26
(in Luc. 8. 52.) For by the ancient custom minstrels were engaged to make lamentation for the dead.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:23-26
We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. And when he saw the minstrels and the people making a noise; this was a proof of her death.

But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, And he said, Give place: for the maid is not dead, but sleepeth.

By this saying, He soothes the minds of those that were present, and shows that it is easy to Him to raise the dead; the like He did in the case of Lazarus, Our friend Lazarus sleepeth. (John 11:11.) This was also a lesson to them not to be afraid of death; forasmuch as He Himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, They mocked him. And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, Where have ye laid him? so that they that answered, Come and see, and, He stinketh, for he hath now been dead four days, could no longer disbelieve that He had raised a dead man.

He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that that which was done might be seen to be no delusion. And the fame of him went abroad into all that country.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:23
(Verse 23) And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, He said, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. But when the people were put forth, he went in, and took her by the hand, and the maid arose. And the fame hereof went abroad into all that land.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:23-26
They that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, And when the multitude was put forth, he entered, and took her by the hand, and the maid arose.

To this day the damsel lays dead in the ruler's house; and they that seem to be teachers are but minstrels singing funeral dirges. The Jews also are not the crowd of believers, but of people making a noise. But when the fulness of the Gentiles shall come in, then all Israel shall be saved.

He took her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive.

Source: Catena Aurea by Aquinas
[AD 450] Peter Chrysologus on Matthew 9:23-24
Christ reaches the house and sees the girl who appears to be dead. In order to move faithless hearts to faith, he says that the ruler’s daughter is sleeping and is not dead. Ostensibly it is not easier to rise from death than to rise from sleep. So he says, “The girl is asleep, not dead.” With God, indeed, death is sleep, for God can bring a dead person back to life sooner than a sleeping person can be wakened from sleep by humans; and God can sooner restore life-giving warmth to limbs frozen in death than humans can infuse vigor in bodies immersed in sleep. Hear the words of the apostle: “In a moment, in the twinkling of an eye the dead shall rise.” Because the blessed apostle was unable to refer to the speed of the resurrection in words, he opted for examples. How could he touch upon rapidity when divine power anticipates rapidity itself? And how does time enter the picture when something eternal is given outside of time? Even as time applies to temporality, so does eternity exclude time.

Source: SERMONS 34.5.21
[AD 604] Gregory the Dialogist on Matthew 9:23-26
(Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Matthew 9:23-26
(in Luc.) As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:23-26
(part. e Beda.) Or; The ruler of the synagogue signifies Moses; he is named Jairus, 'illuminating,' or, 'that shall illuminate,' because he received the words of life to give to us, and by them enlightens all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While then the Word of God is hastening to this ruler's daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler's daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith. She believed, spake her belief, and touched, for by these three things, faith, word, and deed, all salvation is gained. She came behind Him, as He spake, If any one serve me, let him follow me; (John 12:26.) or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. (Acts 13:46.) And from the time of the Lord's coming the Gentiles began to be healed.

Morally; The damsel dead in the house is the soul dead in thought. He says that she is asleep, because they that are now asleep in sin may yet be roused by penitence. The minstrels are flatterers who cherish the dead.

The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 9:23-26
(non occ.) After the healing of the woman with the issue of blood, follows the raising of the dead; And when Jesus was come into the ruler's house.

(non occ.) The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:24
Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then does Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. And before her resurrection too, He raises her in His word; saying, The maid is not dead, but sleeps. And in many instances besides He does this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, Our friend Lazarus sleeps John 11:11; and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He does in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.

But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He says, What is that in your hand? Exodus 4:2 in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He says, Where have ye laid him? John 11:34, 39 that they who had said, Come and see, and he stinks, for he has been dead four days, might no longer be able to disbelieve His having raised a dead man.
[AD 420] Jerome on Matthew 9:24
(Vers. 24.) Step back, for the girl is not dead, but sleeping. And they laughed at him. For in God, all things live.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 9:24
. Since she was unmarried, they were mourning her with flutes used at weddings, which was contrary to the law. Jesus said that she was sleeping, because He was able to resurrect her easily, and so to Him, death was sleep. Do not marvel that they laughed Him to scorn, for by scoffing they bear witness all the more to the miracle that He resurrected one who was truly dead. So that no one could later say that she had only suffered a seizure, it was confessed by all those present that she was dead.
[AD 406] Chromatius of Aquileia on Matthew 9:25-26
In the flute players and bustling onlookers who laughed to scorn the Lord who said, “The girl is asleep, not dead,” we see an example of the synagogue rulers and the onlookers of Jewish people who, when they heard that the hope of eternal life had been promised by the Son of God to the Gentiles, held up to ridicule and contempt this great grace of the Lord. Not unjustly did the Lord order them to be sent outside. He showed that incredulous and unbelieving people of this kind are to be excluded from the promise of eternal life or from God’s kingdom by him who is the Author of life and the Lord of the heavenly kingdom.

Source: TRACTATE ON MATTHEW 47.7
[AD 406] Chromatius of Aquileia on Matthew 9:25-26
In the synagogue ruler we perceive a figure of the prophets or apostles, especially Peter, by whom the calling of the Gentiles was first heard; that is, the girl represented all those holy people who pleased God, not through the works of the law but through the righteousness of faith.…Moreover, for us to understand that the entire mystery of our salvation is prefigured in this girl; after she was raised from the dead, as Luke reports, the Lord directs her to eat something. Evidently the order of our faith and salvation is here shown. For when each believer among us is freed in baptism from perpetual death and comes back to life upon acceptance of the gift of the Holy Spirit, it is necessary that the person also be directed to eat that heavenly bread about which the Lord says, “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.”

Source: TRACTATE ON MATTHEW 47.6-7.24
[AD 407] John Chrysostom on Matthew 9:25
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.

And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, Lay your hand upon her; Matthew 9:18 He on His part does somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He does not give it Himself, but commands them; as also with regard to Lazarus He said, Loose him, and let him go, John 11:44 and afterwards makes him partaker of His table. John 12:2 For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.

But do thou mark, I pray you, not her resurrection only, but also His commanding to tell no man; and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.

For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He has not raised your daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but your child, if she rise again, abides thenceforth in immortal being.

Let no man therefore beat himself any more, nor wail, neither disparage Christ's achievement. For indeed He overcame death. Why then do you wail for nought? The thing has become a sleep. Why lament and weep? Why, even if Greeks did this, they should be laughed to scorn; but when the believer behaves himself unseemly in these things, what plea has he? What excuse will there be for them that are guilty of such folly, and this, after so long a time, and so clear proof of the resurrection?

But you, as though laboring to add to the charge against you, dost also bring us in heathen women singing dirges, to kindle your feelings, and to stir up the furnace thoroughly: and you hearken not to Paul, saying, What concord has Christ with Belial? Or what part has he that believes with an infidel?

And while the children of heathens, who know nothing of resurrection, do yet find words of consolation, saying, Bear it manfully, for it is not possible to undo what has taken place, nor to amend it by lamentations; art not thou, who hear sayings wiser and better than these, ashamed to behave yourself more unseemly than they? For we say not at all, Bear it manfully, because it is not possible to undo what has taken place, but, bear it manfully, because he will surely rise again; the child sleeps and is not dead; he is at rest and has not perished. For resurrection will be his final lot, and eternal life, and immortality, and an angel's portion. Do you not hear the Psalm that says, Return unto your rest, O my soul, for the Lord has dealt bountifully with you? God calls it bountiful dealing, and do you make lamentation?

And what more couldest thou have done, if you were a foe and an enemy of the dead? Why, if there must be mourning, it is the devil that ought to mourn. He may beat himself, he may wail, at our journeying to greater blessings. This lamentation becomes his wickedness, not you, who art going to be crowned and to rest. Yea, for death is a fair haven. Consider, at any rate, with how many evils our present life is filled; reflect how often you yourself hast cursed our present life. For indeed things go on to worse, and from the very beginning thou were involved in no small condemnation. For, says He, In sorrow you shall bring forth children; and, In the sweat of your face shall you eat your bread; and, In the world you shall have tribulation. John 16:33

But of our state there, no such word at all is spoken, but all the contrary; that grief and sorrow and sighing have fled away. Isaiah 35:10 And that men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob. Matthew 8:11 And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.

Why then disgrace the departed? Why dispose the rest to fear and tremble at death? Why cause many to accuse God, as though He had done very dreadful things? Or rather, why after this invite poor persons, and entreat priests to pray? In order, says he, that the dead may depart into rest; that he may find the Judge propitious. For these things then are you mourning and wailing? You are therefore fighting and warring with yourself: exciting a storm against yourself on account of his having entered into harbor.

But what can I do? says he: such a thing is nature. The blame is not nature's, neither does it belong to the necessary consequence of the thing; but it is we that are turning all things upside down, are overcome with softness, are giving up our proper nobility, and are making the unbelievers worse. For how shall we reason with another concerning immortality? How shall we persuade the heathen, when we fear death, and shudder at it more than he? Many, for instance, among the Greeks although they knew nothing of course about immortality, have crowned themselves at the decrease of their children, and appeared in white garments, that they might reap the present glory; but thou not even for the future glory's sake ceasest your woman's behavior and wailing.

But have you no heirs, nor any to succeed to your goods? And which would you rather, that he should be heir of your possessions, or of Heaven? And which did you desire, that he should succeed to the things that perish, which he must have let go soon after, or to things that remain, and are immoveable? You had him not for heir, but God had him instead of you; he became not joint-heir with his own brethren, but he became joint-heir with Christ.

But to whom, says he, are we to leave our garments, to whom our houses, to whom our slaves and our lands? To him again, and more securely than if he lived; for there is nothing to hinder. For if barbarians burn the goods of the departed together with them, much more were it a righteous thing for you to send away with the dead what things he has: not to be turned to ashes, like those, but to invest him with more glory; and that if he departed a sinner, it may do away his sins; but if righteous, that it may become an increase of reward and recompense.

But do you long to see him? Then live the same life with him, and you will soon obtain that sacred vision.

And herewith consider this also, that though you should not hearken to us, you will certainly yield to time. But no reward then for you; for the consolation comes of the number of the days. Whereas if you are willing now to command yourself, you will gain two very great points: first, you will deliver yourself from the intervening ills, next, you will be crowned with the brighter crown from God. For indeed neither almsgiving nor anything else is nearly so great as bearing affliction meekly.

Bear in mind, that even the Son of God died: and He indeed for you, but thou for yourself. And when He said, If it be possible, let the cup pass from me, Matthew 26:39 and suffered pain, and was in agony, nevertheless He shunned not the end, but underwent it, and that with its whole course of exceeding woe. That is, He did by no means simply endure death, but the most shameful death; and before His death, stripes; and before His stripes, upbraidings, and jeers, and revilings; instructing you to bear all manfully. And though He died, and put off His body, He resumed it again in greater glory, herein also holding out to you good hopes. If these things be not a fable, lament not. If you account these things to be sure, weep not; but if you dost weep, how will you be able to persuade the Greek that you believe?

But even so does the event still appear intolerable to you? Well then, for this very cause it is not meet to lament for him, for he is delivered from many such calamities. Grudge not therefore against him, neither envy him: for to ask death for yourself because of his premature end, and to lament for him that he did not live to endure many such things, is rather the part of one grudging and envying.

And think not of this, that he will no more return home: but that yourself also art a little while after to go to him. Regard not this, that he returns here no more, but that neither do these things that are seen remain such as they are, but these too are being transformed. Yea, for heaven, and earth, and sea, and all, are being put together afresh, and then shall you recover your child in greater glory.

And if indeed he departed a sinner, his wickedness is stayed; for certainly, had God known that he was being converted, He would not have snatched him away before his repentance: but if he ended his life righteous, he now possesses all good in safety. Whence it is manifest that your tears are not of kindly affection, but of unreasoning passion. For if you loved the departed, you should rejoice and be glad that he is delivered from the present waves.

For what is there more, I pray you? What is there fresh and new? Do we not see the same things daily revolving? Day and night, night and day, winter and summer, summer and winter, and nothing more. And these indeed are ever the same; but our evils are fresh, and newer. Would you then have him every day drawing up more of these things, and abiding here, and sickening, and mourning, and in fear and trembling, and enduring some of the ills of life, dreading others lest he some time endure them? Since assuredly you can not say this, that one sailing over this great sea might possibly be free from despondency and cares, and from all other such things.

And withal take this also into account, that you did not bring him forth immortal; and that if he had not died now, he must have endured it soon after. But is it that you had not your fill of him? But you will of a certainty enjoy him there. But do you long to see him here also? And what is there to hinder you? For you are permitted even here, if you be watchful; for the hope of the things to come is clearer than sight.

But you, if he were in some king's court wouldest not ever seek to see him, so long as you heard of his good report: and seeing him departed to the things that are far better, are you faint-hearted about a little time; and that, when you have in his place one to dwell with you?

But have you no husband? Yet have you a consolation, even the Father of the orphans, and Judge of the widows. Hear even Paul pronouncing this widowhood blessed, and saying, Now she that is a widow indeed and desolate, trusts in the Lord. Because such an one will appear more approved, evincing as she does greater patience. Mourn not therefore for that which is your crown, that for which you demand a reward.

Since you have also restored His deposit, if you have exhibited the very thing entrusted to you. Be not in care any more, having laid up the possession in an inviolable treasure-house.

But if you would really learn, both what is our present being, and what our life to come; and that the one is a spider's web and a shadow, but the things there, all of them, immoveable and immortal; you would not after that want other arguments. For whereas now your child is delivered from all change; if he were here, perhaps he might continue good, perhaps not so. Do you see not how many openly cast off their own children? How many are constrained to keep them at home, although worse than the open outcasts?

Let us make account of all these things and practise self-command; for so shall we at once show regard to the deceased, and enjoy much praise from men, and receive from God the great rewards of patience, and attain unto the good things eternal; 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 420] Jerome on Matthew 9:25
(Verse 25.) And when the crowd had been thrown out, he entered. For they were not worthy to see the mystery of the one rising again, who they derided with unworthy insults.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:26
(Verse 26) And he took her by the hand. And the girl arose: And this report went forth into all that land. Unless the hands of the Jews, which are full of blood, are first cleansed, their synagogue will not rise again.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 9:26
. Where there are crowds and distractions, Christ does not perform miracles. He takes her by the hand, thus imparting strength. And you, O reader, who are dead in sins, He will also resurrect when He puts outside the crowd and its tumult and takes you by the hand so that you might act.
[AD 367] Hilary of Poitiers on Matthew 9:27
At that point, two blind men follow the Lord as he was passing by. But if they could not see, how could the blind men know of the Lord’s departure as well as his name? Moreover, they called him “Son of David” and asked to be made well. In the two blind men, the entire earlier prefiguration is complete. The ruler’s daughter seems to be from these people, namely, the Pharisees and John’s disciples, who already made common cause in testing the Lord. To these unknowing persons the law gave evidence as to the one from whom they sought a cure. It indicated to them that their Savior in the flesh was of the line of David. It also introduced light to the minds of those who were blind from past sins. They could not see Christ but were told about him. The Lord showed them that faith should not be expected as a result of health but health should be expected because of faith. The blind men saw because they believed; they did not believe because they saw. From this we understand that what is requested must be predicated on faith and that faith must not be exercised because of what has been obtained. If they should believe, he offers them sight. And he charges the believers to be silent, for it was exclusively the task of the apostles to preach.

Source: Commentary on Matthew 9.9
[AD 367] Hilary of Poitiers on Matthew 9:27-31
Or He enjoins silence on the blind men, because to preach was the Apostles' office.

Source: Catena Aurea by Aquinas
[AD 406] Chromatius of Aquileia on Matthew 9:27
According to one allegorical interpretation, these two blind men symbolize the two kingdoms into which the Jews were divided (after Solomon’s death, between Rehoboam and Jeroboam). According to another interpretation, we might consider the people of the Jews and the people of the Gentiles as being prefigured in these two blind men. But this would not be appropriate. For would it be possible for the people of the Gentiles, before being enlightened, to declare Christ to be the Son of David, for they had not heard of the law or the prophets? For that reason, more properly it is understood concerning these two blind men that they did know from the law and the prophets that Christ is the Son of David. Both were blind, therefore, through their own unfaithfulness, for they were not yet able to see the true light, the only Son of God who was foretold in the law and the prophets. Bereft of the light of faith and covered by the veil of the law, they were being held in the gloom of blindness, according to the blessed apostle who says, “To this day whenever Moses is read a veil lies over their minds; but when one turns to the Lord the veil is removed.” And again: “For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away.” Therefore sight was restored to these blind men as soon as they expressed their faith in the Son of God. This shows that whoever from these two peoples should believe that the Son of God came to save humankind would receive knowledge of the true light as soon as the blindness of error is removed.

Source: TRACTATE ON MATTHEW 48.2
[AD 407] John Chrysostom on Matthew 9:27
Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that comes from the multitude. For because the house was near, He leads them there to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.

But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but mercy.

And they called Him Son of David, because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great.
[AD 407] John Chrysostom on Matthew 9:27-31
(Hom. xxxii.) Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their heaving only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David, because that seemed to be a name of honour.

Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.

Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.

And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, Believe ye that I am able to do this? They say unto him, Yea, Lord. They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, Then he touched their eyes, saying, According to your faith be it unto you. This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, And their eyes were opened. And after this, His injunction that they should tell it to no man; and this not a simple command, but with much earnestness, And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country.

That He said to another man, Go, and proclaim the glory of God, (Luke 8:39.) is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord's glory that is to be praised, we ought not to forbid, but to promote it ourselves.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:27
(Verse 27) And as Jesus passed on from there, two blind men followed him, crying out and saying, 'Have mercy on us, Son of David.' As Jesus passed through the house of the ruler and was going to his own house, as we read above: Getting into a boat, he crossed over and came to his own city. The two blind men cried out, saying, 'Have mercy on us, Son of David.' And yet they were not healed on the way, as they thought; but after he came to his own house, they approached him and entered: and their faith is first tested, so that they may receive the light of true faith. Earlier we presented a sign regarding the prince's daughter and the hemorrhaging (or sick) woman, now this is added: that as there was death and weakness there, here blindness is shown. Both peoples were blind when the Lord passed through this world, and desired to return to their homes. But unless they confess and say, 'Have mercy on us, Son of David,' and when Jesus asks, 'Do you believe that I am able to do this?' He responds: Indeed, Lord, he does not receive his former sight. In another Gospel, one blind man is written about, with torn clothes, sitting in Jericho, who is forbidden by the apostles to cry out; but through impudence, he receives healing (Mark 10). This passage properly pertains to the people of the Gentiles and should be explained in its own volume.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:27-31
The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler's house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.

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

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

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

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 9:27-31
Rightly they call Him Son of David, because the Virgin Mary was of the line of David.

He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)

Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord's coming spread the knowledge thereof throughout the whole earth.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 9:27-31
(Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:27-31
The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.

The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 9:27
The blind men addressed to God the words have mercy, but as to a man, O Son of David. For it was well known among the Jews that the Messiah would come from the seed of David.
[AD 1107] Theophylact of Ohrid on Matthew 9:27
. The blind men addressed to God the words "Have mercy," but as to a man, "O Son of David." For it was well known among the Jews that the Messiah would come from the seed of David.
[AD 407] John Chrysostom on Matthew 9:28
And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, If it was of mere mercy that He saved, all men ought to be saved. For even His love to man has a kind of proportion; depending on the faith of them that are healed. But not for these causes only does He require faith of them, but forasmuch as they called Him Son of David, He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, says, Believe ye that I am able to do this? He did not say, Believe ye that I am able to entreat my Father, that I am able to pray but, that I am able to do this?

What then is their word? Yea, Lord. They call Him no more Son of David, but soar higher, and acknowledge His dominion.
[AD 420] Jerome on Matthew 9:28-29
(Verse 28, 29.) Have mercy on us, Son of David. And when he came into the house, the blind men came to him, and Jesus said to them: Do you believe that I can do this for you? They said to him: Yes, Lord. Then he touched their eyes, saying: Let it be done to you according to your faith. And their eyes were opened. Let Marcion and Manichaeus, and other heretics, who tear apart the Old Testament, hear this and learn that the Savior is called the Son of David. For if he was not born in the flesh, how is he called the son of David?

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:28
As the Lord Jesus was passing on from the ruler’s house and proceeding to his own (as we read above): “And getting into a boat he crossed over and came to his own city,” suddenly “two blind men cried out and said, ‘Have pity on us, Son of David!’ ” They are not healed along the route, as they might expect, but only after he reached his house. They approach him and go inside. First, their faith is discussed that they may receive the light of true faith. Another sign is added to the first sign we mentioned about the ruler’s daughter and the woman with a hemorrhage, so that what death and disability demonstrated in the one case, blindness demonstrated in the other. Both men were blind at the time the Lord was passing through this world on the way to his house. Unless they had exclaimed “Have pity on us, Son of David!” and in answer to Jesus’ question “Do you believe that I can do this to you?” affirmed “Yes, Lord,” they would not have received the pristine light.

Source: COMMENTARY ON MATTHEW 1.9.27
[AD 1107] Theophylact of Ohrid on Matthew 9:28
He led the blind men along even as far as the house, to show their steadfast faith and thus to condemn the Jews. He asks them if they believe, showing that faith can accomplish all things.
[AD 1107] Theophylact of Ohrid on Matthew 9:28
He led the blind men along even as far as the house, to show their steadfast faith, and thus to condemn the Jews. He asks them if they believe, showing that faith can accomplish all things.
[AD 407] John Chrysostom on Matthew 9:29
And then at last He for His part lays His hand upon them, saying, According to your faith be it unto you. And this He does to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, Let your eyes be opened, but, According to your faith be it unto you; which He says to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.

Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, Son, be of good cheer, your sins be forgiven you. And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.
[AD 407] John Chrysostom on Matthew 9:29
For what purpose did it happen that, while they are crying out, he delays and questions them further? Here again Jesus is teaching us utterly to resist the glory that comes from the crowd. There was a house nearby. He led them into the house to heal them there in private. Then he charged them to tell no one.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.1
[AD 1107] Theophylact of Ohrid on Matthew 9:29
He healed within the house and in private, to show us how to avoid vainglory. In everything He did He taught humility.
[AD 407] John Chrysostom on Matthew 9:30
Then after their cure He commands them to tell no man; neither does He merely command them, but with much strictness.
[AD 407] John Chrysostom on Matthew 9:30
This command to silence is itself no light charge against the religious leadership. The eyes of these two men had been ruined. They then received faith by hearing alone. They themselves could now see this miracle. Ironically, however, having now sight to witness to what was happening, they were commanded to say nothing. You can hear their earnestness in their loud cries, in their pleading simply for mercy and in their supplications. So they called him Son of David, because that name was above all thought to be honorable, the name that the prophets called those whom they wished most to commend and declare great.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.1
[AD 420] Jerome on Matthew 9:30-31
(Verse 30, 31.) And Jesus warned them, saying, "See that no one knows." But when they went out, they spread the news about him throughout that whole land. And the Lord, fleeing the glory of boastfulness because of his humility, had commanded this. And they, because of the remembrance of his grace, cannot remain silent about the kindness. Note, therefore, that something contrary to what was commanded must have happened. These blind men are healed in the tenth place.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 9:30
Do you see Christ's humility? They spread abroad His fame in thanksgiving, not out of disobedience. But if in another place Christ says, Go and tell of the glory of God [Lk.8:39], there is nothing contradictory in this. For He wants them to say nothing about Himself, but to speak of the glory of God.
[AD 407] John Chrysostom on Matthew 9:31
They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.

And if in another place we find Him saying, Go your way, and declare the glory of God, that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.
[AD 407] John Chrysostom on Matthew 9:31
The blind men did not follow his instruction but immediately became preachers and evangelists. Though asked to hide what had been done, they revealed it. Remember that elsewhere he had said to a different hearer, “Return to your home and declare how much God has done for you.” This does not run contrary to what he says here but complementary to it. For it teaches us that we should say nothing about ourselves. In fact, it even teaches that we should prevent those who want to praise us from doing so. But it also teaches that if the glory would be offered up to God, not only should we not prevent this but we should even command that it be done.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.1
[AD 1107] Theophylact of Ohrid on Matthew 9:31
. Do you see Christ’s humility? They spread abroad His fame in thanksgiving, not out of disobedience. But if in another place Christ says, "Go and tell of the glory of God" (Lk. 8:39), there is nothing contradictory in this. For He wants them to say nothing about Himself, but to speak of the glory of God.
[AD 367] Hilary of Poitiers on Matthew 9:32-35
The natural order of things is here preserved; the dæmon is first cast out, and there the functions of the members proceed. And the multitude marvelled, saying, It was never so seen in Israel.

Or; By the dumb and deaf, and dæmoniae, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body.

But by the knowledge of God the frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them.

The wonder of the multitude is followed up by the confession, It was never so seen in Israel; because he, for whom there was no help under the Law, is saved by the power of the Word.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:32
For the affliction was not natural, but the device of the evil spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.

For this cause neither does He require faith of him, but straightway heals the disease.
[AD 407] John Chrysostom on Matthew 9:32
For the condition was not a natural one but was the scheme of a demon. It is also for this reason that the man needs others to lead him to Jesus. For he could not make a request by himself, because he was unable to speak; and he also could not petition others, because the demon had bound his tongue and along with his tongue had shackled his soul. Because of this Jesus did not even demand faith from him but immediately corrected the man’s disorder. For it says, “After the demon had been cast out, the mute person spoke.”“And the crowds were amazed, saying, ‘It has never been seen this way in Israel.’ ” This statement especially bothered the Pharisees, because the crowds placed Jesus before everyone else—not merely before people who lived at that time but even before all who had ever lived. And they put him first, not because he was healing people but because he healed easily; he healed quickly; he healed countless cases of disease; he healed diseases that were incurable. Hence the people reacted in this way.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.1
[AD 407] John Chrysostom on Matthew 9:32-35
This was not a mere natural defect; but was from the malignity of the dæmon; and therefore he needed to be brought of others, for he could not ask any thing of others as living without voice, and the dæmon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, And when the dæmon was cast out, the dumb spake.

They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, But the Pharisees said, He casteth out dæmons through the Prince of dæmons.

What can be more foolish than this speech of theirs? For it cannot be pretended that one dæmon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out dæmons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a dæmon neither could nor would do.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:32
What is called in Greek kophos is more commonly known as deaf rather than dumb, but the Scriptures indiscriminately use kophos to mean dumb or deaf. Spiritually, just as the blind men receive light, so too the dumb man’s tongue is loosened that he may speak and give glory to him whom he once rejected.

Source: COMMENTARY ON MATTHEW 1.9.33
[AD 420] Jerome on Matthew 9:32
(Verse 32) And when they had departed, behold, they brought to Him a man who was mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” But the Pharisees said, “He casts out demons by the ruler of the demons.”

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:32-35
The Greek word here (κωφὸς) is more frequent in common speech in the sense of 'deaf,' but it is the manner of Scripture to use it indifferently as either.

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

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 9:32-35
(De Cons. Ev. ii. 29.) This account of the two blind men and the dumb dæmon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 9:32-35
Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shows Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed. (Is. 35:6.) Whence it is said, When they were gone forth, they brought unto him a man dumb, and possessed with a dæmon.

Thus the Scribes and Pharisees denied such of the Lord's miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, In the multitude of thy excellency thy enemies shall lie unto thee. (Ps. 66:3.)

For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a dæmon, because by dying in unbelief they were made subject to the power of the Devil.

They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 9:32-35
The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.

Figuratively; As in the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the dæmon is denoted the whole human race.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 9:32
The disease was not a natural one, but from the demon. This is why others brought him forward. He himself was not able to call upon Jesus, as the demon had bound his tongue. Therefore Jesus does not require faith of him, but immediately heals him by casting out the demon which had prevented his speech.
[AD 367] Hilary of Poitiers on Matthew 9:33
In the deaf and dumb and demoniac appear the need of the Gentiles for a complete healing. Beleaguered on all sides by misfortune, they were associated with all types of the body’s infirmities. And in this regard a proper order of things is observed. For the devil is first cast out; then the other bodily benefits follow suit. With the folly of all superstitions put to flight by the knowledge of God, sight and hearing and words of healing are introduced. The declaration of the onlookers followed their admiration over what took place: “Never has the like been seen in Israel.” Indeed, he whom the law could not help was made well by the power of the Word, and the deaf and dumb man spoke the praises of God. Deliverance has been given to the Gentiles. All the towns and all the villages are enlightened by the power and presence of Christ, and the people are freed from every impairment of the timeless malady.

Source: Commentary on Matthew 9.10
[AD 407] John Chrysostom on Matthew 9:33
Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.

And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness. For what say they?
[AD 407] John Chrysostom on Matthew 9:33
The affliction of the dumb demoniac was not natural. It was the work of the evil spirit. So it was that the demoniac was “brought to him.” For he had no tongue to speak for himself, no way to ask on his own behalf, being speechless. He could not petition another, since the evil spirit had bound his tongue. And as his tongue was fettered, so was his soul.This is why Jesus did not require a confession of faith from him. He straightway healed the disease. “And when the demon had been cast out, the dumb man spoke; and the crowds marveled, saying, ‘Never was anything like this seen in Israel.’ ”

Source: THE GOSPEL OF MATTHEW, HOMILY 32.1
[AD 420] Jerome on Matthew 9:33-34
(Verse 33, 34.) And the crowds marveled, saying: Never has it appeared like this in Israel. But the Pharisees said: By the prince of demons he casts out demons. The crowd confesses the works of God, and says: Never has it appeared like this in Israel. In the crowd, there is a confession of the nations. But because the Pharisees could not deny the power of God, they slandered his works and said: By the prince of demons he casts out demons, thus demonstrating the unbelief of the Jews through their slander even today.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 9:33
The multitude marvelled, placing Christ even above the prophets and the patriarchs. For He healed with authority, unlike those who first had to pray. But let us see what the Pharisees said.
[AD 1107] Theophylact of Ohrid on Matthew 9:33
. The disease was not a natural one, but from the demon. This is why others brought him forward. He himself was not able to call upon Jesus, as the demon had bound his tongue. Therefore Jesus does not require faith of him, but immediately heals him by casting out the demon which had prevented his speech. And the multitudes marvelled, saying, It was never so seen in Israel. The multitude marvelled, placing Christ even above the prophets and the patriarchs. For He healed with authority, unlike those who first had to pray. But let us see what the Pharisees said.
[AD 407] John Chrysostom on Matthew 9:34
Now this healing especially vexed the Pharisees. They were disturbed that Jesus was being exalted above all others, not only those who are but all who had ever been. For he did what he did so easily and quickly. He cured diseases innumerable and otherwise incurable. The crowd exalted him. But the Pharisees continued to disparage his works, contradicting themselves unashamedly. Such a thing is wickedness—which finds itself desperately saying, “He casts out demons by the prince of demons.”What could be more absurd than this! For in the first place, as he also says later on, it is impossible for demons to cast out demons. For it is a demon’s custom to clap in applause at the activities of his own kind, not oppose them. Second, not only did he himself cast out demons, but he also purified lepers, raised dead people, reined in the sea, canceled sins, proclaimed the kingdom and approached the Father. Demons would never choose to do these things and would not ever be able to accomplish them.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.2
[AD 1107] Theophylact of Ohrid on Matthew 9:34
These words are the height of stupidity, for no demon casts out other demons. But let us suppose that He cast out demons as one who served the prince of demons, that is, as a magician. How then did He heal diseases, forgive sins, and preach the Kingdom? For the demon does just the opposite: he brings on diseases and separates man from God.
[AD 1107] Theophylact of Ohrid on Matthew 9:34
These words are the height of stupidity. For no demon casts out other demons. But let us suppose that He cast out demons as one who served the prince of demons, that is, as a magician. How then did He heal diseases, forgive sins, and preach the kingdom? For the demon does just the opposite: he brings on diseases and separates man from God.
[AD 407] John Chrysostom on Matthew 9:35
And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, you do good to your fellow-servants; whatsoever they may do, leave not thou off doing them good, that your reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue.

For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.
[AD 407] John Chrysostom on Matthew 9:35
Jesus not only refrained from punishing his detractors for their insensitivity, but he did not even give them a simple rebuke. This gives further evidence of his meekness and refutes their malicious talk. He exhibits further proof of his glory by the signs that were to follow and the refutations that would become more explicit. For these reasons he went about in all the cities, in the countryside and in the synagogues, instructing all to respond to those who attacked him, not with fresh vilification but with ever greater benevolence. So do good to your companions not for their sake alone but for God’s sake. Whatever they may do, do not cease doing them good. Your reward will be greater. When you are vilified, if you quit doing good, you signify that you are seeking the praise of others, not the praise of God.For this reason Christ was sent to teach us that he came simply to do good. He did not wait for the sick to come to him. He himself hurried to them, bearing them a twofold blessing: the gospel of the reign of God and the healing of their diseases. And for this he went everywhere, not overlooking the slightest village.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.3
[AD 420] Jerome on Matthew 9:35
(Verse 35.) And Jesus went about all the cities and towns, teaching in their synagogues and preaching the Gospel of the kingdom, and healing all illness and every infirmity. You see that He preached the Gospel equally to both villages and cities, that is, to both large and small, so that He would not consider the power of the nobles, but the salvation of the believers. He went through the cities, having this work that the Father had commanded: and this hunger, to save the unbelievers with His teaching. But He was teaching the Gospel of the kingdom in the synagogues and villages, and after preaching and teaching, He cured every illness and every infirmity, so that those whom his words did not persuade, his deeds would persuade. He is properly called the Lord, who cares for every illness and every infirmity, for nothing is impossible for Him.

Source: Commentary on Matthew
[AD 856] Rabanus Maurus on Matthew 9:35
Figuratively; As is the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the daemon is denoted the whole human race.
[AD 1107] Theophylact of Ohrid on Matthew 9:35
As Lover of mankind He did not wait for them to come to Him, but He Himself went all around. Therefore they could not say as an excuse that "no one taught us." He draws them to Himself by word and deed, teaching and working wonders.
[AD 367] Hilary of Poitiers on Matthew 9:36
No instigator had stirred up the crowds. They were not harassed and helpless because of some mishap or disturbance. So why is Jesus so moved with compassion for these people? Clearly the Lord has pity on these people held in the sway of an unclean spirit and burdened by the law, because no shepherd was about to restore to them the guardianship of the Holy Spirit. The fruit of this gift was indeed potentially abundant but not yet harvested by anyone. The bounty of the Spirit overwhelms the multitude of those who take hold of it. For no matter how much it is gathered by everyone, it abounds in fruitfulness. And because it is good to have many people through whom he is served, he orders his disciples to pray to the Lord of the harvest to send forth as many laborers as possible into the harvest. He prays that God may bestow an abundance of reapers to take hold of what the gift of the Holy Spirit was preparing. Through prayer and exhortation, God pours out this gift upon us.

Source: Commentary on Matthew 10.2
[AD 367] Hilary of Poitiers on Matthew 9:36-38
Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity. The Lord pities the people troubled with the violence of the unclean Spirit, and sick under the burden of the Law, and having no shepherd at hand to bestow on them the guardianship of the Holy Spirit. But of that gift there was a most abundant fruit, whose plenty far exceeded the multitude of those that drank thereof; how many soever take of it, yet an inexhaustible supply remains; and because it is profitable that there should be many to minister it, He bids us ask the Lord of the harvest, that God would provide a supply of reapers for the ministration of that gift of the Holy Spirit which was made ready; for by prayer this gift is poured out upon us from God.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:36
See again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples.

And not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing.

And mark how He points out the facility and necessity of the thing. For what says He? The harvest truly is plenteous, but the laborers are few. That is, not to the sowing, says He, but to the reaping do I send you. Which in John He expressed by, Other men labored, and you are entered into their labors. John 4:38

And these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first.

And contemplate Him here too beginning from love to man, not with any requital. For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd. This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, It was never so seen in Israel: these were affirming the contrary, He casts out devils through the prince of the devils.
[AD 407] John Chrysostom on Matthew 9:36-38
The Lord would refute by actions the charge of the Pharisees, who said, He casteth out dæmons by the Prince of the dæmons; for a dæmon having suffered rebuke, does not return good but evil to those who have not shown him honour. But the Lord on the other hand, when He has suffered blasphemy and contumely, not only does not punish, but does not utter a hard speech, yea He shows kindness to them that did it, as it here follows, And Jesus went about all their towns and villages. Herein He teaches us not to return accusations to them that accuse us, but kindness. For he that ceases to do good because of accusation, shows that his good has been done because of men. But if for God's sake you do good to your fellow-servants, you will not cease from doing good whatever they do, that your reward may be greater.

Nor does Christ's goodness rest here, but He manifests His care for them, opening the bowels of His mercy towards them; whence it follows, And seeing the multitudes, he had compassion upon them.

This is an accusation against the rulers of the Jews, that being shepherds they appeared like wolves; not only not improving the multitude, but hindering their progress. For when the multitude marvelled and said, It was never so seen in Israel, these opposed themselves, saying, He casteth out dæmons by the prince of the dæmons. (vid. Ps. 102:19.)

He privately insinuates Himself to be the Lord; for it is He Himself who is Lord of the harvest. For if He sent the Apostles to reap what they had not sown, it is manifest that He sent them not to reap the things of others, but what He had sown by the Prophets. But since the twelve Apostles are the labourers, He said, Pray ye the Lord of the harvest, that he would send labourers into his harvest; and notwithstanding He added none to their number, but rather He multiplied those twelve many times, not by increasing their numbers, but by giving them more abundant grace.

He shows us that it is a great gift that one should have the power of rightly preaching, in that He tells them that they ought to pray for it. Also we are here reminded of the words of John concerning the threshing-floor, and the fan, the chaff, and the wheat.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 9:36
(Verse 36.) But seeing the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples. The persecution of the flock and sheep and the disturbance of the crowds is the fault of the shepherds and the vice of the leaders. Hence it follows.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:36-38
Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, Teaching in their synagogues; this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not.

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

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

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 9:36-38
(De Cons. Ev. ii. 29.) This account of the two blind men and the dumb dæmon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 9:36-38
Understand, 'of God;' for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods.

It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God's grace.

Herein Christ shows in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, Because they were troubled, and sick as sheep that have no shepherd—troubled either by dæmons, or by divers sicknesses and infirmities.

But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives, straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven; and it follows, Then said he unto his disciples, The harvest truly is great, but the labourers are few.

For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

Or, He then increased their number when He chose the seventy and two, and then when many preachers were made what time the Holy Spirit descended upon the believers.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 9:36
. They did not have a shepherd. For their rulers not only failed to correct them, but even harmed them. The mark of the true shepherd is to have compassion for his flock.
[AD 1274] Glossa Ordinaria on Matthew 9:36-38
(non occ.) He taught in their synagogues the Gospel of the Kingdom, as it follows, Preaching the Gospel of the Kingdom.

(ap. Anselm.) By disease we may understand complaints of long standing, by sickness any lesser infirmity.

(ap. Anselm.) Or, troubled by dæmons, and sick, that is, benumbed and unable to rise; and though they had shepherds, yet they were as though they had them not.

(ap. Anselm.) The harvest are those men who can be reaped by the preachers, and separated from the number of the damned, as grain is beaten out from the chaff that it may be laid up in granaries.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 9:37
But of what laborers does He speak here? Of the twelve disciples. What then? Whereas He had said, But the laborers are few, did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, Pray ye the Lord of the harvest, that He would send forth laborers into His harvest; and made no addition to their number? Because though they were but twelve, He made them many from that time forward, not by adding to their number, but by giving them power.
[AD 420] Jerome on Matthew 9:37-38
(Verse 37, 38.) Indeed, the harvest is plentiful, but the laborers are few. Therefore, pray to the Lord of the harvest to send out laborers into his harvest. The abundant harvest signifies the multitude of people, while the few laborers represent a shortage of workers. And it is commanded to pray to the Lord of the harvest to send out laborers into his harvest. These are the laborers whom the Psalmist speaks of, saying: Those who sow in tears will reap with joy. Going forth, they went and wept, carrying their seeds. But when they come, they will come with joy, carrying their sheaves (Psalm 126:7-8). And to speak more plainly, the abundant harvest is the entire crowd of believers. However, the workers are few, like the apostles and those who imitate them and are sent to the harvest.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 9:37
An abundant harvest signified the multitude of people. The few laborers signified the dearth of teachers. He commands them to ask the Lord of the harvest to send out laborers into his harvest. These are the laborers of whom the psalmist speaks: “May those who sow in tears reap with shouts of joy! He that goes forth weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.” And that I may speak in broader terms: an abundant harvest represents all the believing multitude. The few laborers imply the apostles and their imitators who are sent to the harvest.

Source: COMMENTARY ON MATTHEW 1.9.37
[AD 407] John Chrysostom on Matthew 9:38
Then to signify how great the gift is, He says, Pray ye the Lord of the harvest; and indirectly declares it to be His own prerogative. For after having said, Pray ye the Lord of the harvest; when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, Matthew 3:12 of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.

But not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry.
[AD 407] John Chrysostom on Matthew 9:38
He shows how great the gift is when he says, “Ask from the Lord of the harvest.” And in an inconspicuous manner Jesus indicates that he himself is the one who holds this authority. Then to signify how promising is the harvest, Jesus calls them to “pray therefore the Lord of the harvest.” In doing so he indirectly declares this lordship to be his own prerogative. For after having said, “pray therefore the Lord of the harvest” when they had not made any request or prayer, he himself at once appoints them, reminding them also of the sayings of John, about the threshing floor, the separation of the husks from the kernels of grain, the husks that are left over, and of the One who is winnowing. From this it is clear that he himself is the farmer, he himself is the Lord of the harvest, he himself is the master of the prophets. For if he sent them to gather the harvest, it is clear that they do not harvest what belongs to someone else. Instead, they harvest the things that he sowed through the prophets. In calling their ministry a harvest, he was encouraging them but also empowering them to this ministry.

Source: THE GOSPEL OF MATTHEW, HOMILY 32.1-2
[AD 1107] Theophylact of Ohrid on Matthew 9:38
The multitude in need of healing He calls the "harvest," and those who ought to teach them, "labourers." The "Lord of the harvest" is Christ Himself Who is Lord of prophets and apostles. This is made clear when He ordains the twelve without petitioning God. Listen, then: