Matthew 8 · The Lantern

And when he had descended from the mountain, great crowds followed him.

But do thou mark, I pray thee, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles.

"When He was come down from the mountain, great multitudes followed Him. And, behold, a leper approached and fell prostrate before Him, saying, Lord, if Thou wilt, Thou canst make me clean." Being a man of good sense, the leper did not go up on to the mountain, so as not to interrupt Jesus' teaching. But when Jesus came down from the mountain, then the leper worshipped Him.

It could seem that the Lord was speaking pretentiously; consequently, he proves his authority by signs. First are mentioned the signs by which men are freed from temporal dangers; secondly, from spiritual (c. 9). In regard to the first he does two things: first, he presents the signs by which men are freed from dangers due to intrinsic causes; secondly, to extrinsic (v. 23).

And behold, a leper, drawing near, adored him, saying, “Lord, if you are willing, you are able to cleanse me.”

And Jesus, extending his hand, touched him, saying: “I am willing. Be cleansed.” And immediately his leprosy was cleansed.

And Jesus said to him: “See to it that you tell no one. But go, show yourself to the priest, and offer the gift that Moses instructed, as a testimony for them.”

Or that this healing might be sought rather than offered, therefore silence is enjoined. Or we may read, Which Moses commanded for a testimony; inasmuch as what Moses commanded in the Law is a testimony, not an effect.

What then was the gift that was to be brought by the leper according to the law? "Two small birds," one of which the priest killed "over running water." Taking "cedar wood and broken scarlet and hyssop" and the living bird, he dipped them "in the blood of the slain bird, over running water." He anointed the right ear, hand and foot of the leper who was cleansed.

And he said to him. Here he instructs him, for it would not be enough, if he cured him without instructing him: "I will instruct you and teach you" (Ps 32:9). First, he enjoins silence, see that you say nothing to anyone. Chrysostom: "Because he knew that the Jews interpreted his actions maliciously, he told him to say nothing to anyone.

And when he had entered into Capernaum, a centurion approached, petitioning him,

Meanwhile the Demiurge, being still ignorant of everything, although he will actually have to make some announcement himself by the prophets, but is quite incapable of even this part of his duty (because they divide authority over the prophets between Achamoth, the Seed, and the Demiurge), no sooner heard of the advent of Soter (Saviour) than he runs to him with haste and joy,…

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

As he entered Capernaum. Here is shown Christ's power in his absence. First, the piety and faith of the centurion are shown; secondly, the humility (v. 8). In regard to the first, two things are shown: first, the piety of the centurion; secondly, Christ's kindness. In regard to the first, three things: first, the place is mentioned; secondly, the request is described (v.

and saying, “Lord, my servant lies at home paralyzed and badly tormented.”

And Jesus said to him, “I will come and heal him.”

What then doth Jesus? What He had in no case done before, here He doeth. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He doth, that we might learn the virtue of the centurion.

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.

And Jesus said to him, "I will come and heal him," i.e., I will not speak. Hence note that no one would dare request as much as the Lord could grant. He says, I will come and heal him, because the presence of Christ is the cause of health. But it should be noted that he did not wish to go to the ruler's son, but he did go to the servant.

And responding, the centurion said: “Lord, I am not worthy that you should enter under my roof, but only say the word, and my servant shall be healed.

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

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

But the centurion answered him... Much has been made of the kindness and faith of the centurion; now the humility that accompanied his faith is shown. First, therefore, his humility and faith are presented; secondly, the kindness of Christ (v. 10).

For I, too, am a man placed under authority, having soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.”

Wherefore he said likewise, "For I also am a man set under authority;" that is, Thou art God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority.

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

Then he states the comparison and proves the greater from the lesser. First, he describes the order of rank; secondly, the power (v. 9). The order is that some are over others, but do not have others over them; some are over others, but have another over them; some are under others and have none under them.

And, hearing this, Jesus wondered. And he said to those following him: “Amen I say to you, I have not found so great a faith in Israel.

Seest thou how each of them that bore witness of His authority is marvelled at? "And the multitudes were astonished at His doctrine, because He taught as one having authority;" and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment.

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

When Jesus heard him, he marveled... Here he touches on Christ's kindness. But how can he say, he marveled? For marveling finds no place in God, because it arises from ignorance of a cause, which cannot occur in God. But it is also due to apprehending the greatness of an effect and takes place through imagining and phantasizing some great effect.

For I say to you, that many shall come from the east and the west, and they shall sit at table with Abraham, and Isaac, and Jacob in the kingdom of heaven.

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, "Ye shall sit on twelve thrones;" yet he became a child of hell whereas the Ethiopian, barbarian as he was, and of them "from the east and west," shall enjoy the crowns with Abraham, and Isaac;…

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

I tell you... On this occasion he compares Jews and gentiles: first, he treats of the call of the gentiles; secondly, of the rejection of the Jews. I tell you, many will come from the east and the west... This is said relatively, because "many are called, but few are chosen" (Mt 20:16). From the east and west. By this is meant the entire world.

But the sons of the kingdom shall be cast into the outer darkness, where there will be weeping and gnashing of teeth.”

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them?

Otherwise; By outer darkness, He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold.

He continues: The sons of the kingdom shall be thrown into outer darkness. Here he shows the rejection of the Jews and describes the punishment of damnation, because they will lose good things and incur evils. He says, the sons of the kingdom, because God reigned in them: "In Judah God is known, his name is great in Israel" (Ps 76:1).

And Jesus said to the centurion, “Go, and just as you have believed, so let it be done for you.” And the servant was healed at that very hour.

For there is no coercion with God, but a good will [towards us] is present with Him continually. And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. ...

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

God's kindness is shown, when he says, And Jesus said to the centurion, "Go; be it done for you as you have believed." But the effect follows: and the servant was healed, because his word was full of power (Ec 8:4).

And when Jesus had arrived at the house of Peter, he saw his mother-in-law lying ill with a fever.

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

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

And when Jesus entered Peter's house... Christ's power has been commended in the cure of the leper and in the quick cure of the centurion's servant; here it is commended in a perfect cure. First, he describes the place of the cure; secondly, the kind of infirmity; thirdly, Christ's help; fourthly, the effect of the cure. He says, therefore, when Jesus entered...

And he touched her hand, and the fever left her, and she rose up and ministered to them.

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touc…

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

He touched her hand. Here he mentions the cure. Chrysostom asks why he cured the centurion's servant with a mere word, but her with a touch. And he answers on account of acquaintanceship; and in this he also shows his humility better. Therefore, he gave help by touch: "You have held my right hand" (Ps 73:23). And she rose.

And when evening arrived, they brought to him many who had demons, and he cast out the spirits with a word. And he healed all those having maladies,

in order to fulfill what was spoken through the prophet Isaiah, saying, “He took our infirmities, and he carried away our diseases.”

Then Jesus, seeing the great crowds encircling him, gave orders to go across the sea.

"Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side." Seest thou again His freedom from ostentation? in that as the others say, "He charged the devils not to say it was He," so this writer saith, He repels the multitudes from Him.

Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things?

Now when Jesus saw great crowds... After the miracles against internal sins the evangelist mentions miracles against external sins, namely, a storm. First, he mentions the prologue to the miracle, namely, the embarkation; secondly, the miracle (v. 26b); thirdly, the effect (v. 26c). In regard to the first he mentions the command; secondly, its fulfillment (v. 21).

And one scribe, approaching, said to him, “Teacher, I will follow you wherever you will go.”

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

The scribe's declaration is prompt indeed, but proud. The Lord was on his way toward his final suffering, descent into hell and ascent into heaven. Is human frailty really prepared to follow him "wherever he goes"? This is more a foolish presumption than a confession of faith.

He continues, and a scribe came up. And it seems he came very devoutly; so why does he turn him away? Jerome: "Because he did not have good faith." And this is clear, because he merely called him master; but true disciples called him Lord.

And Jesus said to him, “Foxes have dens, and the birds of the air have nests, but the Son of man has nowhere to rest his head.”

Then another of his disciples said to him, “Lord, permit me first to go and bury my father.”

Us, moreover, Jesus, the Father's Highest and Great Priest, clothing us from His own store -inasmuch as they "who are baptized in Christ have put on Christ"-has made "priests to God His Father," according to John.

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

He continues, Another of the disciples said to him. The first intruded himself, but this one excuses himself. The reproval of this one is indicated, when he says, Jesus said to him, "Follow me..." Lord, let me first go and bury my father. There is a great difference between this one and the other. He calls him Lord, the other called him Master.

But Jesus said to him, “Follow me, and allow the dead to bury their dead.”

The statement "Let the dead bury their dead" implies spiritually: Waste no more time on dead things. You are to "put to death therefore what is earthly in you: immorality, impurity, passion, evil desire and covetousness, which is idolatry." These things therefore are dead. Cast them away from you.

Behold also we learn from this testimony that the man who becometh a disciple of Jesus hath not even power to minister unto his natural parents, because he hath a true Father, Who by His grace hath enrolled him for Himself as a son, and Who hath set him apart for the ministration of His will.

The reproof follows: Follow me, for one who wishes to follow Christ must not postpone it for some temporal matter; hence Ps 45 (v. 10): "Forget your people and your father's house." He commanded this, because there were others who could bury him. Consequently, he said, Leave the dead to bury their own dead.

And climbing into a boat, his disciples followed him.

The multitudes then He sent on, but the disciples He took with Himself: for the others mention this too. And He took them with Him, not for nought, nor at hazard, but in order to make them spectators of the miracle that was to take place.

Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their heavenly country, as on a safe shore, whither Christ goes with His own; whence He says below, He that will come after me, let him deny himself, and take up his cross…

And when he got into the boat... We have mentioned the Lord's command to pass over to the other side. Here the execution of the command is mentioned. For his miracles on land had been seen; now he wishes to manifest himself on water, in order to show that he is Lord of earth and sea.

And behold, a great tempest occurred in the sea, so much so that the boat was covered with waves; yet truly, he was sleeping.

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

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

Then the miracle is described: first, the impending danger; secondly, the disciples' pleading (v. 25); thirdly, the response. There arose a great storm on the sea. The saints say that the storm did not arise from the inclemency of the air, but by divine arrangement.

And his disciples drew near to him, and they awakened him, saying: “Lord, save us, we are perishing.”

If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping.

Another event was the showing of the rainbow; and at that time God led Noah out, and made with him a covenant. In the New Testament, there were ten tribulations, so that Christians could say, "Lord, save us!

He continues with the disciples' pleading: They went and woke him. For the wind was so violent, that he should have been awakened. Now all this was said in a figure of Jonah, because Jonah was asleep on a boat and the sailors woke him to call on his God, but the disciples to save themselves.

And Jesus said to them, “Why are you afraid, O little in faith?” Then rising up, he commanded the winds, and the sea. And a great tranquility occurred.

"They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him?" But Christ chode not with them for calling Him a man, but waited to teach them by His signs, that their supposition was mistaken. But from what did they think Him a man? First from His appearance, then from His sleeping, and His making use of a ship.

Others, however, He healed by a command of power, without either looking up to heaven or asking His Father. For by a command of power He raised up the young man, the son of the widow; with a word He called to the daughter of the chief of the congregation and straightway she stood up; He commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill t…

Then he tells how he helped: Why are you afraid, O men of little faith? It seems that they were not men of little faith, because they said, Save us; but they really were of little faith, because they did not believe that he could save them even when sleeping. Or, of little faith, because if they had great faith, they could have commanded the sea.

Moreover, the men wondered, saying: “What kind of man is this? For even the winds and the sea obey him.”

(Verse 27) And men marveled, saying: What manner of man is this, that even the winds and the sea obey him? Not the disciples, but the sailors and others who were in the boat, marveled. But if anyone wants to argue that those who marveled were disciples, we will answer that they were rightly called men who had not yet known the power of the Savior.

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

And the men marveled... Here is mentioned the effect, namely, the men's admiration. When he says, men, it does not mean the apostles, because they are never referred to in that manner, but it refers to the sailors. Or, according to Jerome, even if it refers to the apostles, it might be that they could doubt as the men did, saying, What sort of man is this?

And when he had arrived across the sea, into the region of the Gerasenes, he was met by two who had demons, who were so exceedingly savage, as they went out from among the tombs, that no one was able to cross by that way.

Thus the dæmons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by. By their coming forth to meet Him is signified the willingness of men flocking to the faith.

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

He continues: And when he came to the other side... Because mention has been made of miracles by which the Lord freed many from external dangers, here are mentioned miracles by which some are freed from internal or spiritual dangers. First, the miracle is mentioned; secondly, the effect (v. 32b).

And behold, they cried out, saying: “What are we to you, O Jesus, the Son of God? Have you come here to torment us before the time?”

Here the old serpent has fallen out with himself, since, when he tempted Christ after John's baptism, he approached Him as "the Son of God; "surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: "If thou be the Son of God, command that these stones be made bread." Again: "If thou be the Son…

But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man.

Their uneasiness is shown, because they did not endure the presence of Christ; hence it is said that they cried out: "You shall cry out for pain of heart, and shall wail for anguish of spirit" (Is 65:14). Then they admit God's power, saying, What have you to do with us, Son of God? Absolutely nothing, because there is no conformity between God and Belial.

Now there was, not far from them, a herd of many swine feeding.

Then the demons petitioned him, saying: “If you cast us from here, send us into the herd of swine.”

The dæmons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the dæmons, and perish in the unbelief of the rest of the Gentiles.

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

If you cast us out, send us out into the swine. But why did they not ask that he send them into men? Because they saw that he was solicitous about caring for men. But why into the herd of swine? Because they were close by. Also because it is a very unclean animal. So, to designate uncleanness, he permits them to enter the swine.

And he said to them, “Go.” And they, going out, went into the swine. And behold, the entire herd suddenly rushed along a steep place into the sea. And they died in the waters.

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby.

(in Luc. 8.) Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him.

Christ's concession follows: And he said to them, "Go." But the Lord seems to have heard the demons. It should be said that he did not hear, but in his wisdom he permitted what happened, to show the malice of the demons; because if the Lord had not restrained them, they would have rushed into men as they rushed into the swine.

Then the shepherds fled, and arriving in the city, they reported on all this, and on those who had had the demons.

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

(in Luc. 8.) That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ.

He continues with the amazement of the swineherds: Hence the herdsmen fled and told everything. They told something sad and something joyful: sad about the swine, but joyful about the cured demoniac. By those herdsmen are signified the synagogue rulers, who for the sake of temporal things contradict Christ as much as they can.

And behold, the entire city went out to meet Jesus. And having seen him, they petitioned him, so that he would cross from their borders.

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

(in Luc. 8.) When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, show themselves willing to honour the Christian law, while they declare themselves unable to perform it.

Then he mentions the amazement of the entire populace, and the whole city went out to meet Jesus; and when they saw him, they begged him to leave their neighborhood. But why? Because he had caused them a great loss. Therefore, they feared that if he stayed there longer, he would cause more.

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