Commentary on the Gospel of Matthew

It could seem that the Lord spoke out of boastfulness; therefore he commends his authority by signs. First, then, are set down signs by which men are freed from bodily dangers; second, from spiritual dangers, in chapter 9. Concerning the first he does two things. First he sets down signs by which men are freed from dangers arising from intrinsic causes; second, from extrinsic causes, such as a storm, there: "And when he had entered into the boat." He commends his authority in that it is immediate, in that it works though he is absent, in that it works perfectly, and in that it works for many. Immediate, in the leper; while absent, in the centurion's servant; perfect, in Peter's mother-in-law; for many, in the many others. Concerning the first, three things. First the witnesses of the miracle are introduced; second the sick man is brought forward, there: "And behold a leper"; third, help is bestowed, there: "And Jesus stretching forth his hand touched him, saying: I will, be thou made clean."

He says therefore, "And when Jesus was come down from the mountain," and so forth. This mountain is heaven; Psalm 67:17: "the mountain in which it hath pleased God to dwell." Whence, after he descended from heaven, the crowds followed him; Philippians 2:7: "he emptied himself, taking the form of a servant, and being found in habit as a man," and so forth. Or, by the mountain is signified the height of doctrine; Psalm 35:7: "Thy justice is as the mountains of God." When he was on the mountain, that is, when he led a lofty life, his disciples followed him; and when he had come down, the crowds followed him; 1 Corinthians 3:1: "I could not speak to you as unto spiritual men."

Second, the person of the sick man is introduced, and here two things are set down. First the infirmity is shown; second, solicitude is exercised. The infirmity, in that he is a leper, and this signifies spiritual infirmities. For certain infirmities lie hidden within, as fevers; but certain ones, although they are from within, nevertheless their effect is manifest outwardly, as leprosy. He therefore is a leper whose evil will is made manifest through an evil act; Isaiah 53:4: "and we thought him as it were a leper." But there is a question here, because in Luke it is found that when he came to Capernaum he cleansed the leper. It must be said that Matthew follows the order of history, because as he was going to Capernaum, the leper appeared to him on the way.

There follows the solicitude, in that first he came, second he adored; whence it says, "behold a leper." Thus the sinner comes through faith, but adores through humility; Psalm 33:19: "God will save the humble of spirit." Likewise he confesses Christ's power, when he says, "Lord, if thou wilt, thou canst make me clean." Likewise he calls him Lord: if he is Lord, he can save; Psalm 99:3: "Know ye that the Lord he is God." Likewise he trusts in the mercy of God. One need not petition the merciful one, but only show him one's need; thus this man says, "Lord, if thou wilt, thou canst make me clean." Whence Psalm 37:10: "Lord, all my desire is before thee, and my groaning is not hidden from thee." Likewise he shows the wisdom of Christ, in that he asks nothing but Christ's will, since Christ knows better what is needful for him than that man himself does. Therefore he left it to the wisdom of Christ.

Then he touches upon the help given. First he heals; second he instructs. First the work is touched upon, second the effect, there: "And forthwith his leprosy was cleansed." Christ does three things in healing. He stretches out his hand, when he bestows help; Psalm 143:7: "Send forth thy hand from on high, and deliver me." Sometimes he stretches out his hand but does not touch; Isaiah 65:2: "I have spread forth my hands all the day to an unbelieving people," and so forth. Sometimes he touches, and this is when he transforms, as in Psalm 143:5: "Touch the mountains" (that is, the proud) "and they shall smoke," through compunction.

But why did he touch, when this was forbidden in the law? He did this to show that he was above the law. It is read of Elisha that he did not touch Naaman, but sent him to the Jordan. Whence this one, who touched, seems to dissolve the law. But in truth he did not dissolve it, because it was forbidden on account of contagion; since therefore he could not be infected, he could touch. Likewise he touched, that he might show his humanity, because it is not sufficient for the sinner to be made subject to God as regards the divinity, but also as regards the humanity.

"I will, be thou made clean." Jerome says that certain men expound this wrongly. For they wish that the word "mundare" be of the infinitive mood; but this is not true — rather, because he had said "if thou wilt," he answered "I will," and the word "mundare" is of the imperative mood. Whence he commanded, he who spoke, and they were made. Likewise he touched, that he might give teaching about the power that is in the sacraments, because not only touch is required, but words; for when the word is joined to the element, a sacrament is made. And by this, when he touched, he excluded three errors. For he showed a true body against the Manichaeans. What he says, "I will," he says against Apollinaris. By that which is "be thou made clean," he showed a true God against Photinus. And the effect follows: "and forthwith his leprosy was cleansed," and he was healed. Chrysostom says that it happened more quickly than this word "be thou made clean" could be spoken, because that word is uttered in time, but the healing itself in an instant.

"And he said to him." Here he instructs him, for it would be a small thing to heal him unless he also instructed him; Psalm 31:8: "I will give thee understanding, and I will instruct thee." First he enjoins on him silence: "tell no man." Chrysostom: because he knew that the Jews slandered him concerning his deeds, therefore he said, "tell no man." Or otherwise: because he said this as an example — for since above he had taught that good works should be hidden, therefore he gives an example that no one ought to glory in good works.

There follows: "but go, show thyself to the priests." And why does he say this? Because he had touched the leper, lest he should seem to be entirely a breaker of the laws. He is sent to the priests, as is found in Leviticus 14:2. "And offer thy gift," and so forth. Why? Because it was a precept of the law that one healed of leprosy should offer two young turtledoves. But according to this it seems that, since the Lord commanded it, it must still be kept. It must be said that the figures were not to cease until the truth was fully manifested, and this did not happen except after the resurrection.

"For a testimony unto them": and this is explained in two ways. Moses commanded it for a testimony unto them; and by this he teaches that the precepts of Moses were a testimony of Christ, as is found in John 5:46: "If you did believe Moses, you would perhaps believe me also." Or otherwise: "for a testimony unto them," that is, against those who saw the miracles and did not believe. Or "for a testimony unto them," namely, of thy healing, because when they have received thy offering, they will not be able to deny it.

Likewise, according to the mystical understanding, three things are enjoined by Christ. That he should blush with shame for his sin, against those of whom it is said in Isaiah 3:9: "They have proclaimed their sin as Sodom, and they have not hid it." Whence Ecclesiasticus 4:25: "There is a confusion that bringeth sin, and there is a confusion that bringeth glory and grace." Likewise he ought to show himself to the priest by confessing; James 5:16: "Confess your sins one to another." And here the Lord seems to enjoin confession. "And forthwith he was healed," because in the very contrition, when he grieves and purposes to confess and to abstain, sin is remitted, according to that word of Psalm 31:5: "I said: I will confess against myself my injustice to the Lord, and thou hast forgiven the wickedness of my sin." Likewise satisfaction is enjoined, when he says, "offer thy gift." Likewise he teaches the observance of the commandments, when he says, "as Moses commanded."

"Now when he had entered Capernaum." Here the power of Christ is shown from a distance. And first the devotion of the centurion together with his faith is set forth; second, his humility, at the words "And the centurion answering," etc. Concerning the first there are two points: first the devotion of the centurion is set forth; second, the kindness of Christ is shown. And concerning the first there are three things. First the place is stated; second the prayer is described, at "Lord, my servant lies at home paralyzed"; third, the granting of the request is stated, at "And Jesus said to him."

The place first, "when he had entered Capernaum," which is interpreted "village of fatness," namely the village of the Gentiles, which overflowed with the fatness of devotion. Psalm 62:6: "let my soul be filled as with marrow and fatness."

Then, "he approached." But here a question can be raised, because Luke states that he sent priests. Augustine says that he did not come in person, but that it is said he came because the whole matter is referred to his intention: for he does the thing by whose authority it is done. Chrysostom explains otherwise, for he says that this man was set over a hundred soldiers, and therefore was a commander. Hence the Jews, wishing to flatter him in order to secure his good will, said to him: "Lord, we will go, and we will obtain this for you." Then, in order to satisfy them, he allowed them to go; but afterward he himself followed them.

This miracle differs from the first in three respects. For the first was done for a Jew, the second for a Gentile; by which it is given to be understood that Christ came not only for the Jews, but for the Gentiles. Likewise, in the first case the Jew approached in person, but this man did not. And this is because the Lord has mercy on some through their own devotion, on others through the intercession of others. Likewise this centurion can be understood as some Angel presiding there for the salvation of the Gentiles, or as the firstfruits of the Gentiles.

Likewise the former was a leper, in whom uncleanness rests. But the paralyzed are those who cannot move their limbs. Lepers are the intemperate, and the paralyzed are the incontinent. And there are the paralyzed, who sin out of weakness; and the lepers, who sin out of settled malice.

By the centurion the mind can be understood. Ephesians 4:23: "be renewed in the spirit of your mind." And he says, "Lord, my boy," that is, my servant. And in this the kindness of the centurion is shown, because he prays thus for his servant: hence he does what is said in Ecclesiasticus 33:31: "if you have a faithful servant, let him be to you as your own soul." And this servant is said to be the lower part of the soul.

He says therefore that he lies down and is grievously tormented; and he speaks out of affection, because when someone loves another, he reckons a small sickness to be very great. The lower part of the soul, therefore, lies down when it cannot raise itself up, Galatians 5:17: "the flesh lusts against the spirit"; and it is tormented. Wanton men rejoice: for they are glad when they have done evil, and rejoice in the worst of things. But these are tormented, because although they sin out of weakness, when they have fallen, they grieve. And thus they are tormented by grief.

"And Jesus said to him: I will come and heal him"; that is, "I will not merely speak." Hence note that no one would dare ask as much as the Lord would give. He says "I will come, and I will heal him," because the presence of Christ is the cause of salvation. But it should be noted that he was unwilling to go to the ruler's son, yet went to the servant; which would be against many who are unwilling to visit any but the great, against that saying of Ecclesiasticus 4:7: "make yourself affable to the congregation of the poor."

There follows, "And the centurion answering." The kindness of the centurion together with his faith has been set forth; now his humility together with his faith is touched upon. First, then, his humility and faith are set forth; second, the kindness of Christ, at "And Jesus hearing, marveled." Concerning the first he does three things. First he confesses his own unworthiness, at "but only say the word"; second, the power of Christ; then he introduces a comparison, at "for I too am a man set under authority."

The Lord had offered himself as kind. But because this man was a Gentile, he reckoned himself unworthy, saying, "Lord, I am not worthy," etc. So too Peter said, Luke 5:8: "depart from me, for I am a sinful man." And Augustine says that by confessing himself unworthy, he made himself worthy. And as this man says, so also we ought to say: "I am not worthy that you should enter into my body."

Then the faith of the centurion confessing the power of Christ is touched upon: "only say the word, and my boy shall be healed"; because, as is found in Wisdom 16:12, "it was not herb, nor plaster, that healed them, but your word, O Lord." And in Psalm 106:20: "he sent his word, and healed them."

Then he introduces a comparison, and proves from the lesser case. And he describes first the order of rank; second the authority, and he says, "for I too am a man set under authority," etc. And the order is touched upon: for some are superiors in such a way that they have no one above them; some are superiors in such a way that they nevertheless have someone above them; some, again, are inferiors who have no one beneath them; some, then, are in the middle; and this man was of this sort, for he was under a tribune, but had soldiers under himself.

For he had under himself certain men of whom he was the governor; and these were soldiers; hence he says, "and I say to one: go, and he goes; and to another: come, and he comes," in which obedience is commended to us. Hebrews 13:17: "obey your leaders, and be subject to them."

Likewise he had other servants to whom he administered food. Ecclesiasticus 33:25: "fodder, and a whip, and a burden for an ass; bread, and correction, and work for a servant." "And to my servant: do this, and he does it." Hence he wishes to argue from the lesser case: for if I, who am set under authority, can do these things, how much more can the Lord of lords do, etc.

But it should be noted that rational creatures are free, and are like soldiers; Job 25:3: "is there any numbering of his soldiers?" And therefore he is called the Lord of hosts. But the irrational creature has a servile subjection, because it does not have the faculty of free will. He wishes, then, to say: since nature obeys you, say to nature, and it obeys you, because your word is full of judgment.

It should be observed that this twofold dominion is found in the soul: for the soul presides over the body, while reason presides over the irascible and the concupiscible. The first is a dominative power, because the body is moved at the command of the soul; the second rules over the others by a kind of imperative and dominative power, or royal power: hence these have something of their own movement.

And these are, as it were, soldiers; James 4:1: "whence come wars and quarrels among you? Is it not from the desires that war in your members?" 1 Peter 2:11: "we exhort you to abstain from carnal desires, which war against the soul."

We ought, therefore, to say to this one, "go," that is, to evil habits; and "come," namely, to good habits; and to this servant, "do this." Hence we ought to apply the body to work, so that just as we presented our members to serve uncleanness and iniquity unto iniquity, so now we should present our members to serve justice unto sanctification, as is found in Romans 6:19.

"And Jesus hearing, marveled," etc. Here the kindness of Christ is touched upon. But what is meant by saying "he marveled"? Because wonder does not fall in God; for it arises only from ignorance of a cause, which cannot exist in God. Likewise, it is an apprehension of the greatness of an effect, which arises from the imagination and mental image of some great effect, and thus it can fall even in Christ: hence "he marveled," that is, he reckoned it a great thing, and this he showed to the crowds following.

And he commended him, hence he said to those following him: "I have not found so great faith in Israel." But what of this? Was there not greater faith in Abraham, Isaac, and Jacob? It must be said, yes indeed; but what is said here is to be understood with reference to that time.

But then there is a question concerning the apostles, and Martha, and Mary. And it must be said that this man was of greater faith, because he had seen no preceding sign, unlike those who had seen miracles. Likewise, Peter came at the word of Andrew, Andrew at the word of John. Likewise, in the word of Martha there was something of doubt, for she said: "Lord, if you had been here, my brother would not have died"; as though, being absent, he could not have helped. But in the word of this man there was no doubt at all.

Chrysostom explains it otherwise. For "great" and "small" are sometimes said not absolutely, but by comparison, just as many are said to be in a house, few in a theater. Hence "I have not found so great faith in Israel," namely, by comparison with that Gentile. Deuteronomy 28:43: "the stranger who dwells with you in the land shall rise above you, and shall be higher."

"But I say to you." On this occasion he treats of the comparison between the Jews and the Gentiles; and first of the calling of the Gentiles; second of the reprobation of the Jews. "I say that many shall come from the east and the west," etc. And this is said by way of comparison, because "many are called, but few are chosen"; below, 20:16.

"From the east and the west," so that by this the whole world is to be understood. Or, "from the east," in the time of prosperity; and "the west," namely in the time of adversity. Or, "from the east," in the time of youth; and "the west," in the time of old age.

"And shall sit down at table." This reclining is the abundance of spiritual things, namely in contemplation. Luke 22:29: "behold, I appoint to you a kingdom, that you may eat and drink at my table in my kingdom." And Isaiah 65:13: "behold, my servants shall eat, and you shall be hungry; behold, my servants shall drink, and you shall be thirsty," etc.

But why "with Abraham, Isaac, and Jacob"? Because the Gentiles are justified by faith, just as the Jews, as is found in Romans 4:12 and Genesis 12. Likewise, to these the promise was made, since "in your seed all nations shall be blessed," Genesis 15:18. Therefore these shall recline with their fathers.

There follows: "but the children of the kingdom shall be cast out into the outer darkness." Here he shows the reprobation of the Jews, and describes the punishment of loss, because they will lose good things and incur evil things. He says "children of the kingdom," because God reigned among them; Psalm 75:2: "God is known in Judea, his name is great in Israel."

Likewise they were servants of the figures of the Law. Likewise a promise was made to them, as is found in Romans 4:13. "They shall be cast out into the outer darkness." And this is the punishment of loss.

Consequently he enumerates the evils which they will incur, because those who first, as regards the intellect, incurred interior darkness, will afterward be cast out into the outer darkness, because then they will be totally estranged from God, who is the true light. And this is what is said in Tobit 4:11: "almsgiving delivers from all sin and from death, and will not allow souls to go into darkness."

Likewise, as regards the affections, "there shall be weeping." Weeping announces sorrow; Isaiah 65:14: "behold, my servants shall rejoice, and you shall be confounded." Likewise, suffering in the body is shown, for there shall be "gnashing of teeth": for they will have bodies in the resurrection; Proverbs 19:29: "judgments are prepared for scorners, and hammers, and iron": which judgments of sorrow pertain to the concupiscible appetite, the gnashing to the irascible appetite.

Or, according to Jerome, both pertain to bodily punishment, because the resurrection will not be only in the soul, but in the body: for there will be both great heat and great cold; Job 24:19: "they shall pass from the waters of snow to excessive heat."

The kindness of God is shown, when he says, "And Jesus said to the centurion: go, and as you have believed, so be it done to you." But the effect follows: "and the boy was healed," because his word is full of power, Ecclesiastes 8:4.

And when Jesus had come into the house of Simon Peter, etc. The power of Christ was commended in the healing of the leper; it was commended also in the swift healing of the centurion's servant; here it is commended in a perfect healing. First, therefore, he describes the place of the healing; second, the manner of the infirmity; third, he declares Christ's help; fourth, the effect of the healing. He says, therefore, "when he had come," etc. The Evangelist does not touch on when this was done; and Luke and Mark likewise pass on to other things. But it must be known that where the Evangelists set down a time, or something pertaining to order, it is a sign that it pertains to the continuation of the history; but where they do not, it is a sign that it pertains to the continuation of memory. Hence they wrote according as they recalled.

He came into the house of Peter. And we can consider three things here. The honor which he conferred on his disciples, because he was unwilling to go to the house of the centurion, yet went to the house of a poor fisherman; hence Psalm 138:17: "Your friends, O God, are made exceedingly honorable." Likewise he instructed them in humility, because nothing pleases the Lord more; James 1:21: "Receive with meekness the engrafted word, which is able to save your souls," etc. Third, in this is shown the reverence which the Lord had for Peter, because he offered himself, although Peter did not ask.

He saw the mother-in-law. He saw with the eye, namely of the mind; Exodus 3:7: "I have seen the affliction of my people in Egypt." Peter's mother-in-law. By this the synagogue can be understood: "He who wrought in Peter for the apostleship of the circumcision," namely among the Jews, "wrought also in me among the Gentiles," Galatians 2:8. This woman was feverish, that is, the synagogue, with the fever, namely, of envy. Or by this mother-in-law is understood the soul burning with the fire of concupiscence.

And he touched her hand. Here he touches on the healing. Chrysostom asks why he healed the centurion's servant by word alone, but this woman by touch. And he answers, on account of familiarity; and in this he also showed his humility all the more, and therefore he gave help by touch; Psalm 72:23: "You have held my right hand." There follows: and she arose. It is the custom of those with fevers that when they begin to be healed, they are weaker than in the sickness itself; but such was not the healing of the Lord — rather he restored full health, because "the works of God are perfect," Deuteronomy 32:4. For the Lord heals in one way, nature in another. Therefore there follows: and she ministered.

Now when evening had come. Here the power of God is confirmed through the multitude of those healed. First, therefore, the Evangelist touches on the multitude; second, he adds the authority of Scripture, at the words "that it might be fulfilled which was spoken by Isaiah the prophet." He says, therefore, that he healed those possessed by demons and those who were sick. And by "those possessed by demons" can be understood those who sin from malice, and by "those who were sick," those who sin from ignorance. Hence he says "now when evening had come" — note why this was not done on the sabbath day, on which they held it improper to heal, but in the evening, the sabbath being finished, they brought to him many who had demons. Or it is said "evening" because our Savior came in the evening: "the sun rises, and it sets," namely Christ, Ecclesiastes 1:5. He cast out — by rebuke alone; hence at his voice alone the demons fled. Likewise "those who were sick," so that that which is said in Acts 10:38 agrees with him: "he delivered all who were oppressed by the devil."

Hence it should be noted that the Evangelists did not set down all the miracles of Christ, but rather the more commonly known ones. And because it might seem marvelous that he healed so many, he therefore confirms it by the authority found in Isaiah 53:4: "He himself took our infirmities, and bore our sicknesses." And although it is not so in the order of the text, let us expound it as it stands. "He himself took our infirmities," that is, took them away, so that "infirmities" may be taken for light sins. And "sicknesses," that is, greater sins, "he bore," that is, carried away; or, since he himself is the power and wisdom of God, "our infirmities," namely of the passion and of death. Hence he took on passibility in order to take away our infirmity and sickness, etc. 1 Peter 2:24: "who bore our sins in his body, that being dead to sin, we might live to justice." But since Isaiah spoke of sins, it is asked why this is said of bodily infirmities. And the reason is this: that bodily sicknesses are very often caused by spiritual sins.

Now Jesus, seeing the crowds. Because the miracles set down were against interior sins, here he sets down miracles against exterior sins, namely the storm. And first he sets down the preamble to the miracle, namely concerning the entry into the boat; then the miracle, at the words "then rising he commanded the winds and the sea"; third, the effect, at the words "and there came a great calm." Concerning the first, he first sets down the command; second, the fulfillment of the command. Concerning the first, three things: first he commands that they follow; second he repels one who was pressing himself forward; third he reproves another disciple.

He says, therefore, "Jesus, seeing the crowds," etc. But why did he enter the boat? He did this on account of two things: first, that he might show the weakness of human nature; second, that he might please the disciples — hence at times he went up with the disciples onto a mountain, at times into the desert, at times into a boat. Likewise, that he might give us an example, that we should not seek the favors of men. Likewise, to take away the envy of the Jews; Isaiah 42:3: "The smoking flax he shall not extinguish."

There follows the repulse: and a certain scribe came — and it seems that this man approached very devoutly. And why did he repel him? Jerome: because he did not have good faith. And this is clear, because he called him only "master," but the true disciples called him "Lord." Hence in John 13:13: "You call me Master and Lord." Likewise, he wished to follow him from an evil intention: because he heard that a sign had been done, he wished to follow so that he might work signs, as is said of Simon Magus. Likewise Chrysostom says that he sinned in another respect, namely in pride, because he drew himself apart; hence he reckoned himself worthier than the others. Hilary reads it as a question: "Master, shall I follow you?" His fault is this: that he asked about what was certain, and put under doubt what he ought to do.

There follows: the foxes have holes. Jerome expounds literally, that God answered to the intention, as he often does. He wished to follow, but he had gain in view; and the Lord, against this, alleges poverty; therefore he says, "the foxes have holes, and the birds of the air nests; but the Son of Man has nowhere to lay his head," as is found in 2 Corinthians 8:9: "who, being rich, became poor," etc. According to Augustine, he notes him for a threefold vice: of the vice of deceit, because he had sweetness in his mouth and poison in his heart, as is found in Psalm 13:3; likewise he noted him for pride, when he said "the birds of the air," by which pride is understood — or the birds signify demons, as is found below in chapter 13:4, where it is said: "and the birds came and ate them up"; likewise of unbelief, because he was not in the charity which dwells in us through faith.

There follows: and another of his disciples said to him. The first pressed himself forward, but the other excused himself. And the reproof of the one excusing himself is set down, at the words "but Jesus said to him," etc. "Lord, permit me first to go and bury my father." And there is a great difference between this man and the preceding one: this one called him "Lord," that one called him "Master"; likewise that one alleged deceit, this one piety, because there was a precept about honoring one's father, hence he asked for a delay. Something similar is found in 3 Kings 19:20 concerning Elisha.

There follows the reproof of this man: "follow me" — because he who wishes to follow Christ ought not to give up following on account of some other temporal business; hence Psalm 44:11 says: "forget your people, and your father's house." Likewise he commanded him this because there were others who could do the burying. Therefore he said, "let the dead bury their dead." Likewise, because it happens, as often, that one who is held back by some one piece of business, since one thing draws on another, quickly falls into another; thus if this man had gone to bury his father, he would perhaps afterward have had thoughts about his father's testament, and so he might perhaps be drawn back entirely. Isaiah 5:18: "Woe to you who draw iniquity with cords of vanity." Hence this was not a matter of cruelty — just as, if we see someone too much affected by the death of his father, he is kept from the funeral on account of the danger, as is found in Ecclesiasticus 30:25: "sadness has killed many." But he says "the dead" in the plural, because the dead man was dead by a twofold death, namely the death of unbelief and the death of the body. Hence he was dead both in body and in soul.

Hence he gives four lessons. The first, namely, that he who has been called to the state of perfection should not acknowledge his carnal father through inordinate affection; below, 23:9: "for one is your father, who is in heaven." The second is that between the faithful and unbelievers the affection of kinship is withdrawn; hence Luke 14:26: "If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, yes and his own soul also, he cannot be my disciple." And this is true where father and mother draw one back from God. The third is that no remembrance is to be made of the dead unbelievers among the saints. The fourth is that everyone who lives outside of Christ is dead, because he himself is the life, according to Gregory.

And as he was going up into the boat. The Lord's command concerning the crossing over has been set down; here the execution of the command is set down. For miracles had been manifested on land; he wishes to manifest them on the waters, so as to show himself to be the Lord of land and sea. By this little boat is understood the Church, or the cross of Christ; hence of this can be said that word of Wisdom 14:5: "they entrust their souls to a small piece of wood." The Lord's disciples follow him in the Church through obedience to his commandments; likewise they follow him as he ascends the cross. Galatians 6:14: "through whom the world is crucified to me, and I to the world."

Then the miracle is subjoined. And first the imminent danger is set down; second, the disciples' entreaty, at the words "and they came to him"; third, his hearing of them, at the words "and Jesus said to them." The danger is touched upon from the storm, and from Christ's sleeping.

And behold, a great commotion arose. As the saints say, the storm was not made from an intemperateness of the air, but arose from divine ordinance. And this was done for many reasons. First, that the disciples, who had been specially loved and called, might be of a humble mind and not exalt themselves; and this signified the future danger which was to be imminent at the time of the passion, and afterward, as the apostle Paul says, 2 Corinthians 1:8: "We were burdened above our strength, so that we were weary even of life." Likewise another reason, that they might know how to live amid dangers, and to conquer, as is found in Romans 8:37: "in all these things we overcome, because of him who has loved us." Likewise Chrysostom expounds that they themselves were going to preach what they had seen concerning Christ; therefore, so that they might be more experienced in the miracles themselves, and might be more certain, the Lord willed them to suffer this. Hence in Psalm 65:16: "Come, and I will tell you the works of the Lord." For they could recall more readily things of this kind that had happened to themselves.

But he himself was sleeping; and this was so that he might show himself a true man; for so it was in all things, that where he wished to show his divinity, he always showed something of his humanity. He was sleeping, because "he was found in habit as a man," Philippians 2:7. For according to his divinity he was not sleeping; hence Psalm 120:4: "He who keeps Israel shall neither slumber nor sleep." Likewise he was sleeping, so that they might be established between fear and hope. Likewise, that he might show his singularity, because in so great a storm he remained secure; Proverbs 8:28: "when he balanced the fountains of waters, when he encompassed the sea with its bounds, and set a law to the waters."

There follows the disciples' entreaty: the disciples came, etc. For the wind was so great that it was necessary for him to be awakened; and all this was said as a figure of Jonah, because Jonah slept in the ship, and the sailors awakened him to entreat him, but these men awakened him in order to be saved; hence they say, "Lord, save us, we perish." And first they confess his power when they say "Lord"; Psalm 88:10: "You rule the power of the sea, and you calm the movement of its waves." Likewise they ask for help, because they knew him to be the Savior; Isaiah 35:4: "He himself will come, and will save us." Likewise they express the danger of earthly things. And here the death of Christ is signified in his sleeping, he who was also awakened through the resurrection. Or he is said to sleep in the tribulations and temptations of the saints, and then he is awakened by the prayers of the saints; hence it is said, Psalm 43:23: "Arise, why do you sleep, O Lord?" Likewise he sleeps in the slothful, hence he is to be awakened, as Paul admonishes, Ephesians 5:14: "Rise up, you who sleep, and rise from the dead, and Christ shall enlighten you."

There follows how he comes to their aid: "Why are you fearful, O you of little faith?" It seems that they were not of little faith, because they said "save us," but they truly were of little faith, because they did not believe that even while sleeping he could save. Or "of little faith," because if they themselves had great faith, they themselves could command the sea.

Then he arose and commanded the winds: for the storm arises from the winds as from an efficient cause, from the waters as from a material cause; and he commanded both; hence Psalm 106:25: "He said, and the storm-wind stood still." And this is what is said: and there was made a great calm. But it is the custom that when a storm arises, the sea is not totally calmed for two days. Therefore, so that the miracle might appear perfect, immediately a great calm was made, because "the works of God are perfect," Deuteronomy 32:4.

But the men marveled, etc. Here the effect is set down, namely the wonder of the crowds. When he says "men," do not understand the apostles, because the apostles are never called so, but by "men" understand the sailors. Or, according to Jerome, if you also understand "men" as meaning the apostles, it can be that they were able to doubt as men, saying, "What manner of man is this?" Here Chrysostom adds "man": for because they had seen him sleeping, they called him a man; because they had seen a sign of divinity, they therefore doubted.

Because the winds and the sea obey him: because every creature obeys its creator; Psalm 148:8: "Fire, hail, snow, ice, stormy winds, which fulfill his word," etc. Not because they have a rational soul, but because they behave after the manner of one obeying. As the hands and members obey the soul, because they are moved immediately at its beck, so all things obey God.

There follows: "And when Jesus had come over the strait." Because the miracles have been set down by which the Lord freed many from exterior dangers, here are set down the miracles by which liberation from interior, or spiritual, dangers is effected. And first the miracle is set down; second, the effect, at the place "and they going out went into the swine." And concerning the first, first the malice of the demons is shown as to the savagery which they exercise upon men; second, as to their impatience, at the place "and behold they cried out" etc.; third, as to their wickedness, because they did harm even to brute animals, at the place "and the devils besought him" and so on. Concerning the first, first the place is described; second, the savagery of the demons is declared.

"There was a certain region which was called the region of the Gerasenes." Gerasa is interpreted "colonist casting out" or "a stranger drawing near," because it was near the Gentiles. "There met him two having devils." Their savagery is shown: first, because they oppressed men; second, because they strove to deceive men. But it is asked why the other Evangelists make mention of only one, while this one speaks of two. It must be said that without doubt there were two, but one was more famous. And they were savage, because they harmed men not only in body, but also in spirit. Hence they dwelt among the tombs, so as to induce terror in men. Whence there was an error which some held, that demons brought some soul back into a dead body, as is read concerning Simon Magus; but this was nothing, rather the demons feigned it in order to deceive men. Hence Porphyry says that the race of demons is deceitful. Hence these magicians make the greatest use of dead bodies: wherefore the demons dwelt in tombs; Isaiah 65:4: "who dwell in the tombs, and sleep in the shrines of idols." For they were so savage that no one could pass by that way, because "in this way in which I walked, the proud have hidden a snare for me," Psalm 141:4 — "the proud," that is, the demons. But their impatience is shown, because they could not bear the presence of Christ; hence it is said "they cried out," and in this their impatience is shown; Isaiah 65:14: "you shall cry out for sorrow of heart, and shall howl for grief of spirit." Likewise they confess the power of God, saying, "What have we to do with thee, Jesus, Son of God?" Truly nothing, because there is no agreement of Christ with Belial. But why did they say this? Because they were grievously punishing men, and they had heard that Christ was to take away their power from them. Hence they wished to say: even if we have harmed others, we have not harmed thee, wherefore thou oughtest not to burden us. Likewise they confess him to be the Son of God. And in this the Arians are confounded, because if they will not believe the saints, let them at least believe the demons. But against this it seems that they did not know him, because 1 Corinthians 2:8: "if they had known, they would never have crucified the Lord of glory," and so on. But it must be said that when the Lord willed, he showed his humanity, in such a way that he hid himself from them. "Why art thou come before the time to torment us?" The demons know that on the day of judgment the demons are to receive a greater torment, when it shall be said, "Depart, ye cursed, into everlasting fire." Likewise some believe that the demons, until the day of judgment, do not suffer the pain of sense, but the pain of loss, and this on account of this word, "thou art come before the time." But against this is what Damascene says: "that is death to men, which is the fall to angels." But men, when they die, at once receive the pain of sense; so also the angels who fell. Some say that they always carry their own fire with them. But how can this be, since this fire is corporeal? It must be said that although this fire is corporeal, it nevertheless has something spiritual, whence it torments by way of a certain binding; for spirit exceeds the nature of body, but God binds spirits to bodies — just as when a soul is bound to a body, it grants to the body that it be moved according to the will of the soul; just as if some prelacy is given to someone over some church, though he himself is not present in that same place — so, although this fire is corporeal, by reason of a spirituality it can act. "To torment us," and so on. They reckon it a great torment that they cannot harm men. But if they were in hell, they could not harm in this way; and so it is a great torment for them to enter hell.

"And there was, not far from them, a herd of many swine feeding." Here their malice is touched upon, because they harm not only men, but brute beasts as well. "A herd of swine" — whence it is clear that this was not in Judea, because the Jews do not make use of swine. "If thou cast us out hence, send us into the herd of swine." But why did they not ask that he send them into men? Because they saw him solicitous for the care of men. But why into herds of swine? Because these were nearer at hand. Likewise, because it is a very unclean animal. Hence, to designate uncleanness, he permitted them to enter into the swine; and this seems to be signified in Job 40:22: "Will he multiply prayers to thee, or speak thee soft words?" There follows Christ's concession: "And he said to them, Go," and so on. But it seems that the Lord heeded the demons. It must be said that he did not heed them; but out of his wisdom he permitted this to happen, and ordained it, so that the malice of the demons might be shown — because unless the Lord restrained them, they would rush upon men just as they rushed upon the swine. But when the Lord permits something to the demons, he does not permit it totally, but imposes a bridle upon them, as in Job 2:6. Hence, to designate this, he permitted them to rush into the swine. Likewise, to designate that they can do nothing except by God's permission. Likewise, that man might recognize his own dignity, since for the salvation of one man he permitted so many thousands of swine to be killed.

There follows the execution of the command: "and with a great rush the whole herd ran headlong down into the sea," in which it is denoted that no one can be totally extinguished by the devil, unless he show himself a swine, that is, wholly unclean. Whence it is had in Revelation 18:21: "with this violence shall Babylon, that great city, be thrown down"; 2 Peter 2:13[recte 12]: "these, as irrational beasts, shall perish, receiving the reward of injustice," and so on. There follows the astonishment of the herdsmen; hence "the herdsmen fled, and told all these things." Hence, setting out, they announced things sad and glad: sad, concerning the swine; but glad, concerning the demoniac healed. By these herdsmen are signified the rulers of the synagogue, who, on account of temporal things, however much they are able, gainsay Christ. There follows next the astonishment of the whole people: "and behold the whole city went out to meet Jesus; and when they saw him, they besought him that he would depart from their coasts." And why? Because he had done them many damages, therefore they feared that if he tarried there longer he would do them yet more damage. Thus some, on account of temporal loss, fear to be with Christ, as is had in Isaiah 30:11: "Turn away from me the path, let the Holy One of Israel cease from before our face." Or otherwise: not out of malice, but out of devotion, because they reckoned themselves unworthy. Peter said something similar: "Depart from me, for I am a sinful man."