As a witness to them . This is explained in two ways: That Moses commanded as a witness to them . By this he teaches that Moses' commands were a witness to Christ, as it says in John (5:46): "If you believed in Moses, you would perhaps believe me." Or, another way: As a witness to them , i.e., against those who saw the miracles and did not believe. Or, as a witness to them of your cure, for when they receive your offering, they cannot deny it. Furthermore, according to the mystical sense three things are enjoined by Christ: first, to be ashamed of sin; against those of whom Isaiah (3:9) says: "They proclaim their sin like Sodom, they do not hide it." Hence Sirach (4:25): "There is a shame that brings sin, and there is a shame that brings glory and grace." Furthermore, he should show himself to the priest by confessing: "Confess your sins to one another" (Jas 5:16). And here the Lord seems to command confessions. And immediately he was cured, because in the very contrition when one proposes to confess and to avoid sins, the sin is forgiven, according to Psalm 32 (v. 5): "I said, 'I will confess my transgressions to the Lord'; and then you forgave the guilt of my sin." Likewise, satisfaction is enjoined, when he says, offer , your gift . Finally, he teaches observance of the commandments, when he says, offer your gift . Finally, he teaches observance of the commandments, when he says, as Moses commanded .
8—2
Mt 8:5-13
5. And when he had entered into Capharnaum, there came to him a centurion, beseeching him, 6. And saying, Lord, my servant lieth at home sick of the palsy, and is grievously tormented. 7. And Jesus saith to him: I will come and heal him. 8. And the centurion, making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed. 9. For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another Come, and he cometh, and to my servant, Do this, and he doeth it. 10. And Jesus hearing this, marvelled; and said to them that followed him. Amen I say to you, I have not found so great faith in Israel. 11. And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven: 12. But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth. 13. And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.
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. 6); thirdly, the response is given (v. 7).
(5) First, the place: As he entered Capernaum , which is interpreted "villa of fatness", namely, "villa of the Gentiles", which flowed with the fatness of devotion: "My soul is feasted as with marrow and fat" (Ps 63:5). A centurion came forward to him . But there is a question here, because Luke (7:3) says that he sent priests. Augustine says he did not come in person, but the statement that he came refers to his intention; because he does a thing by whose authority it is done. Chrysostom, on the other hand, says that he was set over one hundred soldiers and, therefore, he was a governor. Hence the Jews, wishing to curry favor in order to obtain his good will, said to him: Lord, we will go and intercede for you. Then to satisfy them, he permitted them to go, but he followed them later.
This miracle differs from the other in three ways, because the first was performed on a Jew, the second on a gentile. This gives us to understand that Christ came not only for the Jews but also for the gentiles. Again, in the first the Jew approached him, but the gentile did not. This was because the Lord is merciful to some at their own request, to others through the intercession of others. Also, that centurion can be taken as an angel presiding there for the salvation of the gentiles, or the first fruits of the gentiles. Finally, the first was a leper, in whom was uncleanness. But paralytics are people who cannot move their members. Lepers are intemperate, and paralytics incontinent. Paralytics are those who sin through weakness; lepers, from certain malice. By the centurion can be understood the mind: "Be renewed in the spirit of your mind" (Eph 4:23).
(6) He says, Lord, my servant is lying paralyzed at home . In this is shown the centurion's kindness, because he entreats in this way for a servant. Hence he does what is stated in Sirach (33:31): "If you have a faithful servant, let him be to you as your own soul." And that servant is said to be the lower part of the soul. He says, therefore, that he is lying down and in terrible distress. He speaks from affection, because when one loves someone, he regards a slight sickness as grave. The lower part of the soul, therefore, is lying down, when it cannot arise: "The flesh lusts against the spirit" (Gal 5:17) and is in terrible distress. Wanton men rejoice: "They rejoice in doing evil, and delight in the perverseness of evil" (Pr 2:14). But those in pain, since they sin from weakness, are sorrowful when they fall. And so they are terribly distressed in their sorrow.
(7) 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. This would be contrary to many who are willing to visit only the great, in opposition to Sirach (4:7): "Make yourself beloved to the assembly of the poor."
(8) He continues, 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). In regard to the first he does three things: first, he protests his unworthiness; secondly, Christ's power; thirdly, he suggests a comparison. The Lord presented himself as kind; but because he was a gentile, he considered himself unworthy, saying, Lord I am not worthy... In the same way Peter said: "Depart from me, O Lord, for I am a sinful man" (Lk 5:8). Augustine says that by professing himself unworthy, he made himself worthy. And as he said, so we, too, should say: "I am not worthy that you should enter my body. Then the faith of the centurion confessing Christ's power is mentioned: Only say the word and my servant will be healed , because, as it says in Wisdom (16:12), "For neither herb nor poultice cured them, but it was your word, O Lord"; and in Psalm 107 (v. 20): "He sent forth his word and healed them."
(9) 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. Some, therefore, are in between, as he was; for he was under a tribune, but had soldiers under him. Hence he says, I say to one, "Go," and he goes, and to another, "Come," and he comes. In this, obedience is recommended to us: "Obey your prelates and be subject to them" (Heb 13:4). He also had other servants in charge of fodder: "Fodder and a stick and burdens for an ass; bread and discipline and work for a servant" (Sir 33:24). And to my servant, "Do this," and he does it . Hence he wishes to argue from the lesser; because if I, who am under authority, can do this, how much more the Lord of lords... But it should be recognized that rational creatures are free and are as soldiers: "Is there any number to his soldiers?" (Jb 25:3). Therefore, he is called the Lord of armies. But the irrational creature is under servile subjection, because it does not have the faculty of free will. Therefore, he wants to point out that since nature obeys your commands, command nature and it obeys you, because your word is full of judgment. It should be noted that this twofold authority is found in the soul; for the soul rules over the body, and the reason rules the irascible and concupiscible appetites. The first is a dominant power, because at the soul's command the body is moved; the second rules the others by a kind of commanding or regal power; hence they have certain movement initiated on their own. These are like soldiers: "What causes wars, and what causes fightings among you? Is it not your passions that are at war in your members?" (Jas 4:1); "I beseech you to abstain from the passions of the flesh that wage war against your soul" (1 Pt 2:11). Therefore, we ought to say "Go" to evil manners, and "Come" to good manners, and to this servant "Do this." Hence we should busy the body with work, so that as you once yielded your body to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification" (Rom 6:19).
(10) 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. In this sense it can take place even in Christ; hence he marveled, i.e., regarded something as great, and expressed it to the crowd following. Then he commended him; hence he said to those following, I have not found such faith in Israel . But what is this? Was there not greater faith in Abraham, Isaac and Jacob? The answer is that there was; but Christ's statement is understood of his time. But then there is a question about the apostles, and Martha and Mary. I must say that his faith was greater, because he had seen nothing previously, as those who had seen miracles. Furthermore, Peter came at Andrew's invitation, and Andrew at John's. In Martha was a slight doubt, because she said: "Lord, if you had been here, my brother would not have died" (Jn 9:21), as though he could not have prevented it in his absence. But in the centurion's words there was no hint of doubt. Chrysostom explains it another way, namely, that great and small are not said in an absolute way, but relatively; as we say that many are in a house, but few in a stadium. Hence, I have not found such faith in Israel , namely, in relation to the gentiles: "The sojourner who dwells in your land shall mount above you higher and higher" (Dt 28:43).
(11) 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. Or, from the east , in prosperous times; and the west , i.e., adverse times. Or, from the east , in youth; and west , old age. And sit [recline] at table . This reclining is the wealth of spiritual things, namely, in contemplation: "Behold, I appoint for you a kingdom, that you may sit and drink at my table in my kingdom" (Lk 22:29); "Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty" (Is 65:13).
[But why with Abraham, Isaac and Jacob ? Because the gentiles are justified by faith, like the Jews, as is said in Romans 4:12 and Genesis 12. Also, the promise was made to them, because in your seed all nations will be blessed , Gen. 15:18. Therefore they will rest with their fathers.]
(12) 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). Also, they were slaves to the figures of the Law. Furthermore, the promise was made to them (Rom 4:13). Will be thrown into the outer darkness . This is the punishment of damnation. Then he enumerates the evils they will incur; because those who first incurred inner darkness in the intellect will later be thrown into the outer darkness, for they will be entirely estranged from God, who is the true light: "For almsgiving delivers from death and keeps you from entering the darkness" (Tb 4:11). Then, in regard to its effect, there will be weeping . Weeping is the messenger of pain: "My servants shall sing for gladness of heart, but you shall cry out for pain of heart" (Is 65:14). Then bodily suffering is mentioned, gnashing of teeth . For they will have bodies in the resurrection: "Condemnation is ready for scoffers, and flogging for the backs of fools" (Pr 19:29). The pain pertains to the concupiscible appetite, the gnashing to the irascible. Or, according to Jerome, both pertain to bodily pain, because the resurrection will include not only the soul but the body; and there will be intense heat and cold: "They will pass from the snow waters to extreme heat" (Jb 24:19).
(13) 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).
8—3
Mt 8:14-27
14. And when Jesus was come into Peter's house, he saw his wife's mother lying, and sick of a fever; 15. And he touched her hand, and the fever left her, and she arose and ministered to them. 16. And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed: 17. That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases. 18. And Jesus seeing great multitudes about him, gave orders to pass over the water. 19. And a certain scribe came and said to him: Master, I will follow thee whithersoever thou shalt go. 20. And Jesus saith to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head. 21. And another of his disciples said to him: Lord, suffer me first to go and bury my father. 22. But Jesus said to him: Follow me, and let the dead bury their dead. 23. And when he entered into the boat, his disciples followed him: 24. And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. 25. And they came to him, and awaked him, saying: Lord, save us, we perish. 26. And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up, he commanded the winds, and the sea, and there came a great calm. 27. But the men wondered, saying: What manner of man is this, for the winds and the sea obey him?
(14) 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... The evangelist does not tell when this happened, but both Luke and Mark pass over it to other matters.
He entered Peter's house . Here we can consider three things: first, the honor he showed his disciple, because he did not choose to go to the centurion's house; yet he went to the house of a poor fisherman: "Your friends have been exceedingly honored, O God" (Ps 139:17). Secondly, he gave an example of humility, because nothing is more pleasing to the Lord: "In meekness receive the implanted word, which is able to save your souls" (Jas 1:21). Thirdly, the reverence of Christ for Peter, because he offered himself, even though Peter did not ask.
He saw his mother-in-law , namely, with the eyes of the mind: "I have seen the affliction of my people in Egypt" (Ex 3:7). Peter's mother-in-law . By this can be understood the synagogue: "He who worked through Peter for the mission to the circumcised worked through me also for the gentiles" (Gal 2:8). She, namely, the synagogue, had a fever —the fever of envy. Or by that mother-in-law is understood the soul ablaze with the fire of concupiscence.