(27) The rain came , i.e., good doctrine, the floods came , i.e., sacred teachers, the winds blew , i.e., angels: "Who makes spirits his angels" (Ps 104:4). And they beat against that house, and it fell : "Babylon has fallen, has fallen: (Rev 14:8), namely, through preaching. And great was the fall thereof . If we wish to adapt the simile, we must say that a man should build like Christ. The Apostle teaches this: "Let each man take care how he builds upon it" (1 Cor 3:10). For someone builds a dwelling-place for God; some do the opposite, as below and as in 1 Corinthians (3:7), some build on straw. For a foundation is that upon which someone bases his intention. For some hear to learn, and these build on the intellect; and this is building on straw. Hence James (1:23): "One who hears and does not do is like a man who looks at his natural face in a mirror." Hence they build on the changeable. But another hears in order to do and love; and he builds on a rock, because it is on something firm and stable: "Train up a child in the way he should go, and when he is old, he will not depart from it" (Pr 22:6). For that foundation is laid on charity: "Who will separate us from the love of Christ?" (Rom 8:35).
But one might ask why a foundation on the intellect is unstable and not solid, but that on the affections is. The reason is that the intellect deals with universals, for it cannot know much except in a general way. 'Therefore, stability is not based on wandering about the universal. But actions and affections deal with particulars and good habits; consequently, if temptation comes, it clings to what it is accustomed to, namely, good action; and so it resists.
But what is understood by rain? The answer is the devil never tempts first in important matters, but first in lesser and then goes on to the greater; hence by rain, evil thoughts. He tempts, therefore, to evil thoughts; and if there is consent, he then tempts to something graver, and thus they increase. From these come floods, and then he rushes in with all his powers, so that the victim necessarily falls: "He who despises small things will fail little by little" (Sir 19:1). Or, in this way: rain , temptations of the flesh; floods , temptations of the world; winds , temptations of the devil. Or, according to Augustine, rain is superstitious doctrine. When one adheres to these, he falls most gravely; and this is the great ruin. But it is not great, when he hesitates and does not fall, because when the temptation occurs, he fears and grieves. But some give in completely: "Raze it, raze it! Down to its foundation" (Ps 137:7). Or it is called a great rain , because the heart is impenitent: "They spend their days in prosperity, and in peace they go down to Sheol" (Job 21:13).
(28) And when Jesus finished these words, the crowds were astonished . There were three types of men who followed the Lord Jesus: some were astonished and scandalized, as the Pharisees, about whom below (c. 15). Some were astonished, but not scandalized, as the crowds. But some, as the perfect, were not astonished. But we must inquire about his saying, the crowds , because there were no crowds there. It can be said that the sermon was made to the crowds and to the disciples, but in the mountain below its summit was a plain. The disciples, therefore, were on the summit with Christ; but the crowds in the plain. Or, it can be said that it was given first to the apostles and then to the crowds. Or, crowds of disciples followed him.
But what was the reason for the astonishment? Because he taught them as one having authority . Hence in him is fulfilled Ec (8:4): "His speech is full of power." Therefore, as having authority [power] , because he spoke as a lord or as a lawgiver. Or, as having power , i.e., with the ability to penetrate the heart: "Lo, he sends forth his voice, his mighty voice" (Ps 68:33). Or, with the power to work miracles, because he confirmed what he said with miracles.
Augustine says that everything preached in this sermon should be reduced to the seven gifts and to the beatitudes, because the first thing said, you shall not kill , pertains to the gift of fear and to the beatitude of piety. Then what follows, make friends with your adversary , pertains to the gift of piety, through which meekness is fulfilled. You shall not commit adultery... pertains to the gift of knowledge, by which the beatitude of mourning is fulfilled. The one concerning endurance pertains to the gift of courage, by which it is fulfilled, and to the beatitude, blessed are those who hunger and thirst after justice . The part which says, love your enemies , pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. But by the part which follows in c. 6 about not being anxious, up to c. 7, enter by the narrow gate , he intends to cleanse the heart; hence it pertains to the gift of understanding and to the beatitude which is cleanness of heart; hence blessed are the clean of heart, for they shall see God . The rest that follows pertains to the gift of wisdom.
8—1
Mt 8:1-4
1. And when he was come down from the mountain, great multitudes followed him: 2. And behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean. 3. And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed. 4. And Jesus saith to him: See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded, for a testimony unto them.
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).
He proves his authority, because immediately, because absent, because perfectly, because many. Immediately, in the case of the leper; absent, in the case of the centurion's servant; perfectly, in the case of Peter's mother-in-law; many, in the many others.
In regard to the first he does three things: first, the witnesses to the miracle are introduced; secondly, the leper is brought forward (v. 2); thirdly, help is offered (v. 3).
(1) He says, therefore, When Jesus came down from the mountain... The mountain is heaven: "The mountain which God desired for his abode" (Ps 68:16). Hence after he came down from heaven, great crowds followed him : "He emptied himself, taking the form of a servant, being born in the likeness of men" (Phil 2:7). Or, by mountain is meant lofty doctrine: "Your justice is as God's mountains" (Ps 36:7). While he was in the mountain, i.e., while he led a loft life, his disciples followed him. When he came down, great crowds followed him ; "I could not address you as spiritual men" (1 Cor 3:1).
(2) Secondly, the infirm man is introduced, and two things are done: first, the infirmity is named; secondly, concern is showed. The infirmity is leprosy, which signifies spiritual infirmities. For some infirmities are within, as fevers; but some, even though from within, show outward symptoms, as leprosy. Therefore, that leper is one whose evil will is manifested by an evil act: "We regarded him as a leper" (Is 58:4). But why does Luke (4:31) say that when he came to Capernaum, he cleansed the leper? The answer is that Matthew follows history, because when he was going to Capernaum, the leper appeared on the road.
The concern is showed, for first he came and then adored; hence he says Behold, a leper came to him . So, the sinner comes by faith and adores in humility: "The Lord saves the humble in spirit" (Ps 34:18). Then he confesses Christ's power: Lord, if you will, you can make me clean . He calls him Lord. If he is the Lord, he can heal: "Know that the Lord is God" (Ps 100:3). Then he puts his trust in God's mercy. There is no need to ask a merciful person, but only to show him your need; that is what he did: Lord, if you will, you can make me clean . Hence Ps 38 (v. 9): "Lord, all my longing is known to you, and my signing is not hidden from you." Then he shows Christ's wisdom, because he appeals only to his will; for he knows what is needed better than he. Therefore, he left it to Christ's wisdom.
Then he describes the help; first, he heals; secondly, he gives an instruction.
First, the deed; secondly, the effect (v. 3b).
(3) Christ does three things in the curing:
He stretches out his hand, when he gives help: "Put forth your hand from on high and rescue me" (Ps 144:7).
Sometimes he stretches out his hand, but does not touch: "I spread out my hands all the day to an unbelieving people" (Is 65:2);
sometimes he touches, and this is when he produces a change: "Touch the mountains" (i.e., the proud) "that they smoke" through compunction (Ps 144:5).
But why does he touch, since this was forbidden in the Law? He did it to show that he is above the Law. It is read of Elisha that he did not touch Naaman, but sent him to the Jordan. Hence one who touches seems to break the Law. But in fact he did not break it, because it was forbidden on account of contagion. Therefore, because he could not be infected, he could touch. Furthermore, he touched in order to show his humanity; because it is not enough for a sinner to be subjected to God with regard to his divinity, but also with respect to his humanity. Again, he touched him in order to manifest the doctrine concerning the power in the sacraments; because both touch and words are required, for when the word is joined to the element, the sacrament comes to be.
I will; be clean . By this three errors are excluded. For it indicates a true body against the Manicheans. I will is against Apollinaris. By saying, be clean , he shows that he is true God, against Photinus. And the effect follows: And immediately his leprosy was cleansed , and he was cured. Chrysostom says that it was sooner than the words, "be clean," could be uttered; because the word takes time to say, but the cure was in an instant. 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).
(4) 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. Or, another way: He said this as an example, for above he had taught us to hide good works; therefore, he sets the example that no one should glory in good works. But go, show yourself to the priest . Why does he say this? Because he had touched the leper, he did not wish to appear a total breaker of the Law. He sent to the priests in accordance with Lev (14:2). And offer your gift... Why? Because it was prescribed by the Law, that one cured of leprosy offer two turtle-doves. But according to this it seems that what the Lord commanded should still be observed. The answer is that the figures were not supposed to end until the truth was completely manifested. But this was not until after the resurrection.