CHRYSOSTOM . Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so much people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities.
RABANUS . Took them not that He should have them Himself, but that He should take them away from us; and bare our sicknesses, in that what we were too weak to bear. He should bear for us.
REMIGIUS . He took the infirmity of human nature so as to make us strong who had before been weak.
HILARY . And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness.
CHRYSOSTOM . The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin.
JEROME . It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit.
RABANUS . Sunset shadows forth the passion and death of Him Who said, While I am in the world, I am the light of the world. (John 9:5.) Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.
8:18–22
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
19. And a certain Scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
21. And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
22. But Jesus said unto him, Follow me; and let the dead bury their dead.
CHRYSOSTOM . Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation.
REMIGIUS . 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? For if Moses’ countenance was made glorious, and Stephen’s as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.)
HILARY . The name disciples is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.
AUGUSTINE . (ubi sup.) It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter’s mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert.
CHRYSOSTOM . Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow.
REMIGIUS . What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows; And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest.
JEROME . This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, ‘Lord, I will follow Thee.’ But because he esteemed the Saviour only as one of many masters, and was a 1man of the letter (which is better expressed in Greek, γραμματεὺς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon Magus when he would have given Peter money.
CHRYSOSTOM . Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to shew that he was above the rest.
HILARY . 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.
CHRYSOSTOM . So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; as though He had said;
JEROME . Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own?
CHRYSOSTOM . This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty.