23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people. 24. And his fame went throughout all Syria, and they presented to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them: 25. And much people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.
It is customary among kings that, when the army is gathered, they go to war. In the same way Christ, after gathering an army of apostles, goes forth to fight against the devil with the weapons of preaching, in order to expel him from the world. Hence, here the doctrine and preaching of Christ are treated: first, the preaching is mentioned; secondly, its effect (v. 24).
In regard to the first, three things are touched: first, the solicitude of the teacher; secondly, the manner of teaching; thirdly, confirmation of the doctrine proposed.
(23) The solicitude is shown in two ways,
because he did not seek his own ease; hence, He went about : "Never flag in zeal" (Rom 12:11).
Secondly, because he was not an acceptor of persons, of lands or of villas; rather he went about all Galilee without distinction: "Let us go on to the next towns, that I may preach there also" (Mk 1:38); "In all places of his dominion" (Ps 103:22).
The manner is shown at teaching in their synagogues . He says two things, teaching and preaching : teaching what must be in the present, preaching about future things. Or teaching what pertains to the formation of morals: "I am the Lord, who teaches you useful things" (Is 48:17); "How beautiful upon the mountains are the feet of him who beings good tidings, who publishes salvation" (Is 52:7). Or teaching natural justices: for some things, which natural reason dictates, are treated in theology, namely, justice and the like. In regard to this he says, teaching . Other matters, which transcend reason, such as the Trinity and so on. In regard to these he says, preaching .
But against this is a statement found in a Gloss which teaches natural justices, such as chastity, humility and the like; for natural virtues do not seem able to be called virtues, because virtues exist through grace. The answer is that the inclination and beginning is natural; but the perfection, by which a man is made pleasing, is from grace, discipline and from habit.
In their synagogues . Note two things:
first, that he sought the multitude, in order that the preaching might make more progress: "Then I will thank you in the great congregation" (Ps 35:18).
Also that he preached only to the Jews: "It was necessary that the word of God should be spoken first to you" (Acts 13:46). Preaching the gospel of the kingdom : not fables and curiosities, but matters pertaining to the kingdom of God and beneficial to men.
Then the preaching is confirmed by miracles: "They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it" (Mk 16:20). Hence, healing . Disease can refer to bodily sickness; infirmity to infirmity of the soul, for the infirmities of the soul are not less than those of the body. Or by diseases are meant serious and prolonged infirmities; by infirmities, any other: "Who heals all your infirmities" (Ps 103:3); "A long illness baffles the physician" (Sir 10:10). We are also given to understand by that, that preachers should confirm their teaching with works; if not by miracles, then by a virtuous life: "I will not venture to speak of anything except what Christ has wrought through me to win obedience from the gentiles, by word and by deed, by the power of signs and wonders, by the power of the Holy Spirit" (Rom 15:18).
(24) So his fame spread throughout all Syria . Here is mentioned the effect of the preaching and it is threefold, namely, the fame of his example, the trust men had in him, and the devotion with which men followed him.
He says, therefore, His fame spread throughout Syria . Syria is the territory from Capernaum to the great sea; hence, it also was spread even into the land of the Gentiles. This, too, applies to preachers, namely, that they have a good reputation: "Have regard for a good name" (Sir 41:12); "Do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth" (2 Tim 2:15). By Syria can also be understood the pride of the world, because that is its meaning; and Christ's fame was spread throughout the whole world.
Trust is indicated at they brought him all the sick , for they knew that he could heal: "Heal me, O Lord, and I shall be healed" (Jer 17:14). First, he says His fame spread , and then they brought him all the sick , because when anyone has a reputation for holiness, men more readily disclose to him a wound of conscience. Those afflicted with various diseases and pains . By these serious infirmities are designated spiritual infirmities. By diseases can be understood lingering sicknesses. And because some are burdened with infirmity and others with sharp pains, this is signified, when he says those afflicted with pains . And they signify persons with a disturbed and burdened conscience: "The pains of death encompassed me, the cords of Sheol assailed me" (Ps 18:4).
Demoniacs : and this is what it says in Luke (6:1): "Those troubled with unclean spirits were cured" (Lk 6:18). By this are understood those who worship idols: "All the gods of the Gentiles are idols" (Ps 96:5); "I do not want you to be partners with demons" (1 Cor 10:20). Epileptics [lunatics] . Properly speaking, they are people who suffer the infirmity of madness, when the moon wanes; and then they are seized by demons. The devil afflicts them more at that time for two reasons. Jerome assigns one, namely, to disgrace God's creature: and this is even done in the effects of magic, in which the demons are invoked under certain constellations and they respond by praising the creature and inducing him to idolatry. The second reason is better, because the devil cannot do anything except by bodily powers. But there is no doubt that lower bodies are changed according to diverse changes of higher bodies; and therefore, the devil when invoked comes gladly, when he sees higher bodies acting toward that effect for which he is invoked. But while the moon is waning, moisture fails; and therefore, the waning of the moon makes for such infirmity, when the earth has no abundance of moisture. Consequently, the devil harasses more at that time; and this is and lunatics . By these we can understand inconstant persons: ["A holy man abides in wisdom as the sun; for the fool changes as the moon" (Sir 27:11)], who intend to live chastely but are overcome by passions: "For I do not do what I want, but I do the very things I hate" (Rom 7:15). And paralytics . Properly speaking, these are persons with enfeebled members, such that they cannot have the use of their members. They signify the ignorant. All these were cured by Christ: and he cured them , i.e., perfectly.
(25) Then is mentioned the third effect, namely, the devotion of the followers; hence, he says Great crowds followed him . "Awake, O my God; you have appointed a judgment. Let the assembly of peoples be gathered about you" (Ps 7:6). But it should be noted that people follow him in different ways: because some with an interest in health, i.e., spiritual; hence, "having left all things, they followed him" (Mt 4:22); "Lo, we have left all things and followed you" (Mt 19:27). Others follow with an interest in bodily health: "A great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon came to hear him and be healed of their diseases" (Lk 6:17). Some followed only out of curiosity to see miracles: "And many followed him, because they saw the signs he did on those who were diseased" (Jn 6:2). Some followed to entrap, as the Pharisees and Scribes: "I hear many whispering. Terror is on every side" (Jer 20:10). From Galilee , which is the province in which Christ chiefly preached and it means transmigration. By this is signified those who should transmigrate from vices to virtues. And the Decapolis . This region is where there are ten villages, and they signify those who are eager to observe the ten commandments. And Jerusalem , which means vision of peace and signifies those who come to Christ with a desire for peace: "Great peace have those who love your law" (Ps 119:165). And Judea , which means confession and signifies those who come to Christ by the remission of sins: "Judea became his sanctuary" (Ps 114:2). And from beyond the Jordan . This signifies those who come to Christ by baptism, of which the Jordan was the figure.
5—1
Mt 5:1-2
1. And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him. 2. And opening his mouth he taught them, saying:
Seeing the crowds . Here the Lord proposes his doctrine, and it is divided into three parts. In the first the doctrine of Christ is presented; in the second the power of the doctrine (c. 13); in the third the end to which it leads (c. 17).
The first is divided into three parts: in the second the ministers of the doctrine are formed (c. 10); in the third the opponents are confounded (c. 11).
The first is divided into two parts: in the first the doctrine of Christ is propounded; in the second it is confirmed by miracles (c. 8).
The first is divided into two: in the first is given, as it were, a title to the doctrine; in the second the doctrine is explained (v. 3).
In regard to the first he does three things: first, he describes the place where the doctrine was proposed; secondly, the audience (v. 1b); thirdly, the method of teaching (v. 2).