Commentary on the Gospel of Matthew

Above he set forth miracles against bodily dangers; here he sets forth miracles against spiritual dangers: and accordingly he does two things. First he shows how he comes to the aid of those who meet him; second, how he seeks out those whom he might save, at the place "And Jesus went about all the cities and towns" (Matthew 9:35). Concerning the first, first he sets forth the remedy against sin; second, against death, at the place "As he spoke these things to them," etc. (Matthew 9:18). Concerning the first, first he sets forth the remedy against sin by forgiving it; second, by drawing sinners to himself, at the place "And it came to pass, as he sat at table in the house," etc. (Matthew 9:10). And first he sets forth certain things preliminary to the benefit; second he sets forth the benefit itself, at the place "But that you may know," etc. (Matthew 9:6). And first the place is set forth; second the devotion of those who offer him the man, at the place "And behold they brought to him a man sick of the palsy" (Matthew 9:2).

He says therefore: "And Jesus, entering into a boat, passed over" (Matthew 9:1). And this part is joined to what precedes, because they were asking him to depart from them, and therefore he went up into the boat. Hence he gives us to understand that if any say, "Depart from us, we desire not the knowledge of your ways" (Job 21:14), he immediately departs; hence he entered into the boat. This little boat signifies the cross, or the Church. "And he came into his own city" (Matthew 9:1), namely into the city of the nations, which were given to him. Hence in Psalm 2:8: "Ask of me, and I will give you the nations for your inheritance."

But there is a question, why Mark and Luke say that this was done in Capernaum, whereas here it is stated to have happened in Nazareth, which was his own city. It must be said that there was one city of Christ by reason of his birth: and this was Bethlehem; another by reason of his upbringing: and this was Nazareth; another by reason of his dwelling and the working of miracles: and thus it was Capernaum. Therefore it is rightly said "into his own city." Hence it is said in Luke 4:23: "As great things as we have heard done in Capernaum, do also here in your own country." Augustine resolves it otherwise, because Capernaum, among the other cities of Galilee, was more famous: hence it was, as it were, the metropolis. And just as if someone were from some town near Paris he would be said to be from Paris, on account of the renown of the place, so the Lord, because he was from the territory of Capernaum, was said to be from there. Or otherwise, because the Evangelists pass over certain things, whence something may be added, namely that he passed through Nazareth and came to Capernaum, and then they brought the man to him.

"Behold they brought to him a man sick of the palsy." Here the devotion of those who brought him is touched upon; hence in Mark it is touched upon that, because they were not able to get through, they let him down through the tiles. This paralytic signifies the sinner lying in sin; hence, just as the paralytic cannot move himself, so neither can the sinner. But those who carry him are those who, by their admonitions, carry him to God.

"And Jesus seeing their faith," etc. He sets forth the benefit, where we can see three things: first, what moved Jesus; second, what it is that is required; third, the dispute raised against the benefit. The Lord sometimes heals someone on account of that person's own faith, sometimes on account of his own prayers, and sometimes on account of the prayers of others. Seeing therefore their faith, he said what follows; hence it is said in Mark 11:24: "Whatever you ask when you pray, believe that you shall receive, and it shall be done to you."

"Be of good cheer, son." What then is required? Faith; Psalm 124:1: "They who trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwells in Jerusalem." And Acts 15:9: "Purifying their hearts by faith."

"Your sins are forgiven you." Here the benefit is touched upon. But what was it that this man was seeking? Health of body, and yet the Lord gives health of soul. The reason is that sin was the cause of the sickness, as in Psalm 15:4: "Their infirmities were multiplied because of their iniquities." Hence God acted as a good physician acts, who cures the cause.

Then he sets forth the dispute raised against the benefit, at the place "And when Jesus had known their thoughts," etc. He says therefore: "And behold some of the scribes said within themselves: He blasphemes." And why were they astonished? Because they saw a man, and did not see God; but it belongs to God alone to forgive sins: therefore they called him a blasphemer, according to that word of Job 34:18: "Who says to a king, You are an apostate; who calls rulers wicked," etc.

"And when Jesus had seen their thoughts, he said: Why do you think evil in your hearts?" Here he refutes them in three ways: by his knowledge, by word, and by deed. By knowledge, because just as it belongs to God alone to forgive sins, so too to know the secrets of the heart; Psalm 7:10: "God searches the hearts and reins." "When he had seen"—because he alone knows the thoughts of men. And first he reproves their wickedness: "Why do you think evil in your hearts?"—because they were calling him a blasphemer; Isaiah 1:16: "Take away the evil of your thoughts."

"Which is easier," etc. Here he sets forth the refutation. But the Lord seems to argue badly, because he argues from the lesser by way of affirmation: for it seems easier to heal the body than to heal the soul. But Jerome explains it thus: it is easier to say a thing than to do it; but as regards the deed itself, it is a greater thing to heal the soul than the body; yet as regards the power, the power is the same in both cases. But if it be referred to the saying rather than the deed, we see that liars readily lie where they cannot be caught: for in things that are apparent they can be caught, but not in things that are hidden. Hence in such matters they speak boldly, where they cannot be caught out. It is easier, then, to say it, if one cannot be found out.

Therefore: "But that you may know that the Son of man has power on earth to forgive sins." He shows it by deed. And first the end of the operation is set forth; second, the manner; third, the efficient cause. Hence he says: "And that you may know that the Son of man has power on earth to forgive sins, then he said to the paralytic: Arise, take up your bed, and go into your house." By this he manifests himself to be God. Above, 1:21: "For he himself shall save his people from their sins."

He says "Son of man," and he says "on earth," and thereby he excludes a twofold error, namely that of Nestorius and that of Photinus. Nestorius said that the son of man and the Son of God were two supposits, so that what is said of the one could not be said of the other; hence it could not be said, "This child created the stars." Therefore he says "of man," since it belongs to God to forgive sins. Likewise, against Photinus, who said that Christ had taken his beginning from the Virgin Mary and by merit acquired divinity, and who relied upon that text below, 28:18: "And all power is given to me in heaven and on earth"—therefore he says "on earth." Hence it is said in Baruch 3:38: "Afterwards he was seen upon earth, and conversed with men."

"Has power." It seems that this is not thereby shown, since the apostles themselves also had power. But it must be said that they had it by way of ministry, not of authority. Now this saying, "but that you may know," etc., can be read in two ways: either as being the words of the Evangelist, and thus it was narrative; or as being the words of Christ himself saying "that you may know," etc., in which case the sentence is left incomplete, because they themselves were doubting. Therefore: "that you may know that I have power to forgive sins," he said to the paralytic: "Arise," etc. Hence he healed by word, which is proper to God, according to that word of Psalm 32:9: "He spoke, and they were made."

The sick man had three things about him: he was lying in bed, he was carried by others, and he was not able to walk. Because, then, he was lying down, he said "Arise"; because he was carried, he commanded that he himself should carry it, "take up your bed"; because he was not able to walk, he said "and walk"—"for the works of God are perfect," Deuteronomy 32:4. Likewise, to the sinner lying in sin it is said "Arise," from sin, through contrition; "take up your bed," through satisfaction; Micah 8:9: "I will bear the wrath of the Lord, because I have sinned against him." And "go into your house"—into the house of eternity, or into one's own conscience; Wisdom 8:16: "Entering into my house, I shall rest with her."

There follows the carrying out of the command: "he arose, and went." "And the multitudes seeing it"—not the scribes, because these disdained him—"were afraid"; Habakkuk 3:2: "O Lord, I have heard your hearing, and was afraid." But with what fear? Because "they glorified God," since they referred all things to God; Psalm 113:1: "Not to us, O Lord, not to us, but to your name give glory." "Who had given such power to men." Hence these did not hold him in contempt, as the scribes did. But because it says "to men," Hilary therefore explains it: who gave such power to men that they might become sons of God, as in John 1:12: "He gave them power to become sons of God."

Here is set forth, first, the conversion of sinners; second, the dispute of the Pharisees, at the words "And the Pharisees seeing it said to his disciples." And first he tells how he called a certain man to discipleship; second, how he called many to familiarity with him, at the words "And it came to pass as he was sitting at meat in the house," etc.

He says therefore, "And when Jesus passed on from there." Why did he pass on? Because they were plotting against him, and so he did not want crowds, as it is said in Ecclesiasticus 8:13: "Kindle not the coals of sinners." "He saw a man" — truly a man, because a sinner; Psalm 81:7: "But you shall die like men, and shall fall like one of the princes." "Sitting at the tax office" — the tax office of tolls. Whence it was the place where tolls were received; whence he was in a certain state in which a man can scarcely live without sin. "Named Matthew." Others call him Levi, in order to preserve his honor, so that he would not be known to be that sinner; but he himself calls himself Matthew, because the just man is at the outset his own accuser, giving us to understand that the Lord is not a respecter of persons. "And he said to him: Follow me." And this is a great thing, that the Lord should move him to follow. "And rising up, he followed him." Whence he could say that word of Job 23:11: "My foot hath followed his steps, I have kept his way, and have not declined from it."

But it is objected that this cannot be, that at a single word this man followed him. And it must be said that the fame of Jesus had been so spread abroad that whoever followed him already reckoned himself blessed; therefore at a single word this man followed him. Whence his obedience is shown, because he followed him immediately. But why did he not call him at once, from the beginning? It must be said that this man was wise with the wisdom of the world. But the Lord delayed calling him until the miracles should draw him on. Or it must be said that this is told by way of recapitulation, because this man had already been present at the Lord's preaching on the mountain. But why then does Matthew set it down in this way? I say, by reason of humility: for because he reckoned his own calling a miracle, he therefore recounted it among the miracles. But why is more mention made of the calling of Peter, and Andrew, and Matthew, than of the others? It must be said that among the baser sort of men were fishermen. Likewise among sinners, those especially who collected tolls. And therefore special mention is made of them, so that it might be known that God is not a respecter of persons.

There follows: "And it came to pass, as he was sitting at meat in the house, behold many publicans and sinners came and sat down with Jesus and his disciples." Here is touched upon how he called many to familiarity with himself. Whence he says, "And it came to pass," etc. Others say that he made a banquet for him; but this Evangelist is silent about it. And it is true that he did so; whence he invited many, that they might be drawn to God, because "curtain draws curtain," Exodus 36. Whence it is a sign that someone has been firmly converted to the Lord, when he draws others whom he loves most. Whence he says that many publicans and sinners sat down with Jesus, because "if any man shall open to me, I will come in to him, and will sup with him, and he with me," Apocalypse 3:20.

"And the Pharisees seeing it," etc. It has been told how the Lord invites sinners to follow him, and receives them to table-fellowship; here is set forth the dispute: first, concerning the company he keeps; second, concerning the banquet, at the words "Then came to him the disciples of John." Concerning the first, first the question is set forth; second, the response, at the words "Jesus said," etc.

He says therefore: "And the Pharisees seeing it said to his disciples." It must be noted that these Pharisees were malicious; whence they wished to place a schism between the disciples and Jesus; whence to the disciples they accused Jesus, and to Jesus they accused the disciples. Whence, wishing to accuse Jesus before the disciples, they say: "Why does your master eat with publicans and sinners?" These are of the number of those of whom it is said in Proverbs 6:16: "Six things there are which the Lord hateth, and the seventh his soul detesteth," namely, him that soweth discord among brethren. But it is asked why Luke says this was said concerning the disciples. And Augustine answers that the meaning is the same in both places, although the words differ, because they imputed the whole to the teaching of the master: whence Luke refers to the words spoken, but Matthew to the sense intended.

But it seems that these men argued rightly, because the company of sinners is to be avoided. But it must be noted that sometimes the company of sinners is to be avoided on account of pride and contempt, as these men did — as it is found in Isaiah 65:5: "Come not near me, because thou art unclean." But others avoid their company for the benefit of the sinners, so that they may be ashamed, and thus be converted; and thus, as Paul says in 1 Corinthians 6:5: "I speak to your shame. Is it so, that there is not among you any one wise man?" Likewise, someone avoids it for his own caution, fearing lest he be perverted; Ecclesiasticus 13:1: "He that toucheth pitch shall be defiled with it." And in Psalm 17:27: "With the perverse thou wilt be perverted." On the other hand, likewise, some dwell among sinners for the proving of themselves: whence temptation is the proving of oneself, as it is found in Ecclesiasticus 27:6, and 2 Peter 2:8: "For in sight and hearing he was just, dwelling among them." And Song of Songs 2:2: "As the lily among thorns, so is my love among the daughters." And there the Gloss says: he was not good, who could not bear with the wicked. Likewise, some dwell among the wicked for the sake of conversion, as Paul says, 1 Corinthians 9:19: "I became all things to all men, that I might gain all." But there is a difference, because one ought not to associate with sinners who persevere and are unwilling to repent; but concerning those of whom there is hope, a distinction must be made on the part of the one who dwells among them, because he is either strong or weak: if weak, he ought not to dwell with them; if strong, it is fitting that he dwell with them, so that he may convert them to God. Likewise, Jesus was a sure physician; therefore, when he was with them, he feared no danger; therefore, etc.

But there follows Jesus' response. And he sets forth three reasons.

First, from a comparison, he speaks: "But Jesus hearing it, said: They that are in health need not a physician." And the Lord calls himself a physician: and rightly; Psalm 102:3: "Who healeth all thy diseases" — namely, of the soul as much as of the body; therefore he touches upon the infirmities both of the soul and of the body; whence he says, "They that are in health need not a physician," etc. "They that are in health" are said to be those who out of pride reckon themselves to be well, of whom it is said in Apocalypse 3:17: "Thou sayest: I am rich, and made wealthy, and have need of nothing: and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked." And for such as these there is no need of a physician, but for them that are sick — that is, for those who recognize their sin: just as David said, Psalm 50:5: "For I know my iniquity," etc.

Second, he adduces an authority, saying: "But go and learn what this meaneth"; as if to say: you do not understand the Scriptures, but go, and learn what it means, "I will have mercy, and not sacrifice." This is written in Hosea 6:6. And it is explained in two ways. First, so that one thing is understood to be preferred to another, because "I will have mercy more than judgment": whence sacrifice is preferred to sacrifice. Sacrifice is a lamb; likewise so is mercy: for by such offerings God is made merciful. Which then of these is better? Proverbs 21:3: "To do mercy and judgment pleaseth the Lord more than victims." Or thus, that one is approved, while the other is reproved: "I will have mercy, but not the sacrifice which you offer." Whence Isaiah 1:15: "I would not have holocausts, because your hands are full of blood." Or otherwise: "I will have mercy, and not sacrifice." For a man is said to will that which he wills for its own sake, and not for the sake of something else — just as if a physician should say, "I will health"; and so among the works which we offer to God, some we offer for their own sake, such as to love God and neighbor; but others for the sake of these, as it is written in Micah 6:8: "I will show thee, O man, what is good, and what the Lord doth require of thee: verily, to do judgment, and to love mercy."

Third, the Lord adduces another argument from his own office: as if some ambassador had been sent, and were exercising his office, if he were hindered by another, he would say: "You are foolish, because you hinder what pertains to me." The Lord had come to save sinners; whence it was said: "And thou shalt call his name Jesus: for he shall save his people from their sins." And therefore he says: "I came not to call the just, but sinners." Luke adds, "to repentance." And this addition is fitting, because he did not come to call sinners so that they might remain in their sins, but so that they might be removed from them.

But it can be asked concerning the just, since no one is just except God alone, because we are all sinners. Likewise, what he says seems false, because John was just, Simeon was just, Zacharias was just; and yet he called them. It must be said that a distinction must be made concerning justice; for someone is called just who is not liable to sin; and in this sense no one is just, because all are liable either to mortal, or venial, or original sin, at least as regards the guilt of it; and this he utterly blotted out, because, John 5:40, he himself came that they might have life. Whence he did not come to call the just, insofar as they are just, but insofar as they are sinners. Likewise, one is called just who is not liable to mortal sin: whence, "I came not to call the just to repentance," but to a greater justice. Or thus: "I came not to call the just" — that is, those who trust in their own justice — "but sinners," who repent, not knowing their own righteousness.

Here the question about the feast is set forth, and the answer follows, where it says "And Jesus said to them." But here there is a literal question: why do Mark 2:18 and Luke 5:29 seem to show that the question was put by others — where it is said in Mark 2:18: "Why do the disciples of John and of the Pharisees fast, but your disciples do not fast?" Therefore the disciples themselves did not ask it. Augustine resolves this. It was thus: the Pharisees were laying snares for Christ, and so at one time they brought the Herodians with them, but at another they took up the disciples of John. Hence the question could have been put both by others and by the disciples. But whence came it that they fasted? The answer given here is: from their own traditions, or from the Law, as it is recorded that on the Day of Atonement they were bound to fast. And Zechariah 8:19: "The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Judah joy and gladness, and great solemnities." Likewise the disciples of John fasted after the example of their master, who was of great austerity; but the disciples of Christ did not fast.

"And Jesus said to them." Here Jesus answers, and subtly. First he assigns the reason on his own part, then on the part of the disciples. Concerning the first he does two things: first he determines the time for feasting; second, the time for fasting, where it says, "But the days will come when the bridegroom shall be taken away from them, and then they shall fast." He says, therefore: "Can the children of the bridegroom mourn as long as the bridegroom is with them?" Where this Evangelist says "mourn," another says "fast"; for although fasting has a certain spiritual joy, nevertheless, as is said in Hebrews 12:11, "all discipline for the present indeed seems not to be a matter of joy, but of sorrow." Hence there is a fasting of spiritual joy, as is said in Daniel 9:3: "I set my face to the Lord my God, to pray and to make supplication, in fasting, sackcloth, and ashes." There is likewise a fasting of mourning and affliction, as when it is undertaken on account of sorrows. The Lord answers concerning both.

For Christ is the bridegroom: whoever has a bride is a bridegroom. For he himself is the bridegroom of the whole Church, and its beginning. The old Law had one beginning, and the new Law another; for the old Law had its beginning in fear, the new Law in love; hence Romans 8:15: "For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of the sons of God." And Hebrews 12:22: "You have come to Mount Sion, and to the city of the living God, Jerusalem." Since, therefore, the beginning of the new Law was in love, he had to nourish his disciples in a certain love; therefore he calls himself the bridegroom, and the disciples sons, because these are names of love. Hence it is good that I should preserve them; and therefore I do not wish to impose anything heavy upon them, lest they be repelled and so fall back. And therefore those who are new in the religious life are not to be burdened. Hence Ambrose, in the Book of Similitudes, rebukes those who burden novices heavily. And this is what Christ says: "Can the children of the bridegroom mourn?" etc., as if to say: it is not fitting that they should fast, but rather that they should live in a certain sweetness and love; so that thus they may receive my law in love, as is said in Romans 6:4: "As Christ rose from the dead by the glory of the Father, so we also may walk in newness of life." Hence from Easter until Pentecost no fasts are observed, because then the Church calls to mind the newness of the Law.

"But the days will come," etc. And this is to be taken literally. "The days will come," namely when, through your contriving, the bridegroom shall be taken away from them; and then they shall fast. And he foretold this to them, saying in John 16:20: "You shall weep, but the world shall rejoice." For those who lived before Christ desired the presence of Christ, as Abraham, and Isaiah, and the other prophets. Likewise after his death he was desired by the apostles: hence Peter was as it were in continuous grief on account of the absence of Christ; and Paul said, "I desire to be dissolved and to be with Christ." Hence that was the time for fasting. Another reason why they were not bound to fast in his presence is that fasting is to be chosen insofar as it chastises the flesh, lest it grow too strong against the spirit; but while he was present, he kept them from excess; therefore it was not necessary for them to fast; hence in John 17:12: "Father, while I was with them, I kept them." But John the Baptist did not have this power, and therefore his disciples had to fast. But when Christ was taken away, they had to fast. Hence Paul says in 1 Corinthians 9:27: "I chastise my body, and bring it into subjection," etc.

"But no one puts a patch of unshrunk cloth upon an old garment." Here he sets forth another reason on the part of the disciples, and he gives two examples: one according to Augustine, the other according to Jerome. According to Augustine, then, he means to say: it has been said that in the presence of Christ the disciples ought not to fast, nor indeed by reason of their own condition, because heavy things ought not to be imposed on the imperfect. Since, therefore, these men are imperfect, fasting ought not to be imposed on them. To signify this, then, he touches on it under the metaphor of cloth and wine. Because righteousness consists in exterior works and in a newness of affection, he therefore gives two examples. He says, then, "no one puts," etc., as if to say: if one wished to join on new cloth, he would not put a patch — that is, a piece — of unshrunk cloth, that is, new cloth, upon an old garment, because it would take away its beauty; so likewise, if some imperfect person has a certain custom in his manner of life, if you wish to impose upon him a different yoke, he draws back from what he had been accustomed to, and the tear becomes worse, as is said below.

"Neither do they put new wine into old wineskins." Here he gives another example, from wine, as if to say: my disciples are like old wineskins. The new wine is the new Law, by reason of its newness: hence, when they had received the Holy Spirit, they were said to be full of new wine, Acts 2:13. Hence "neither do they put new wine into old wineskins; otherwise the wineskins burst." Hence if you impose a new manner of living upon an old man, who for some time has had a certain custom, his heart is burst through intolerance. Likewise "the wine is spilled out," that is, it is not kept safe, "and the wineskins are lost": because they trampled upon the commandments of God, and therefore they perish. "But they put new wine into new wineskins," renewing spiritual teaching through the affections, as the Apostle says in 1 Corinthians 2:13: "comparing spiritual things with spiritual." Proverbs 2:10: "If wisdom shall enter into your heart, and knowledge shall please your soul, counsel shall keep you, and prudence shall preserve you, that you may be delivered from the evil way, and from the man that speaks perverse things," etc. Jerome expounds it otherwise: for he calls the institution of the Pharisees the old garment, and calls the evangelical teaching the new; as if to say, it is not good that they should keep to your precepts, because in that way they would make the old tears worse, and thus they would not be able to receive the new teaching, just as we see that one who is not imbued with a contrary teaching more easily receives his own teaching than one who is already imbued with it. And therefore it is not good that your disciples be imbued with your teaching.

Having set forth the miracles by which remedies are applied against the dangers of sin, here he sets forth those by which remedies are applied against the dangers of death. And it is divided into two parts: for first he narrates how he restored life; second, how the works of life proceed, there at "And as Jesus passed from thence." Concerning the first, first the invitation to perform the miracle is set forth; second, a sign, there at "And behold a woman," etc.; third, the preparation for the miracle, there at "And when the crowd had been put out." Concerning the first he does four things. First the time of the invitation is described; second, the person inviting; third, the invitation itself; fourth, the acceptance of the invitation.

He says therefore, "As he was saying these things," namely in the house of Matthew. But there is an objection: because Mark and Luke recount it in a different order, namely that this man came to Jesus after he had crossed over. Augustine resolves this: that when something pertaining to time is set down in the Evangelists, if it is set down immediately in sequence, then the order of the history is represented; and therefore when it is said here "as he was saying these things," the order of the history is signified; but in Mark and Luke it is referred to the order of his own memory. Or it can be said that there was some intermediate place where this happened. For sometimes they do not say whether something happened immediately, afterward, or at what time it was done.

There follows, "Behold, a ruler." Here the person inviting is set forth, namely the ruler of the synagogue, and he is called Jairus, meaning "enlightening" or "enlightened." In Genesis 23:6: "You are a prince of God among us." There follows the invitation: and he does two things. First he showed reverence, because he approached in person. Likewise he adored. Likewise he confesses his power, because he says "Lord." This ruler signifies the ancient fathers, because they approached through desire, and believing that Christ would come, they worshipped him; Psalm 131:7: "We will worship in the place where his feet have stood." Likewise they confessed: "Know that the Lord himself is God," Psalm 99:3.

There follows the danger: "My daughter has just now died." The contrary is found in Luke 8:41 and in Mark 5:22, for there it says: "My daughter is at the point of death." "And while they were on the way, servants met him," etc. Augustine resolves this: that when this Jairus set out, she was already at the point of death, and he believed that he would not find her alive; therefore he was asking more that Christ would come and raise her, than that he would heal her; hence he says "my daughter has just now died," etc., as if to say: I believe that she is already dead. The others therefore spoke according to what had actually happened; but Matthew reported according to the intention. Therefore Augustine gives a good instruction, that it is not necessary that the same words be reported; but it suffices that only the intention be stated.

But why did the servants say, "Do not trouble the master"? This seems to have been a mark of unbelief. It must be said that this would be true if they said this from the Lord's own intention; but they did not know his intention. Chrysostom expounds it thus: it is the custom of some, when they wish to move someone to pity, to exaggerate the evil; therefore, in order to move him the more, he said "she has died." This daughter is the synagogue, which is the daughter of the ruler, namely Moses, which died through unbelief; Luke 19:42: "but now it is hidden from your eyes," etc. But it seems that in this man faith was joined together with unbelief, because his believing that Christ could raise her was of faith; but his believing that Christ, being absent, could not do it, this was of unbelief. Hence this man seems similar to Naaman, who said: "I thought that he would come out to me, and standing, would call upon the name of the Lord his God, and touch the place of the leprosy with his hand, and heal me," etc., 4 Kings 5:11.

"But come, lay your hand upon her, and she will live." Mystically, here is signified the longing of the fathers for the Christ who was to come; hence they said: "Come, lay your hand," that is, Christ, as in Psalm 143:7: "Send forth your hand from on high." "And Jesus, rising up, followed him." "Rising up," namely from the meal. Here is found an instruction concerning the mercy of Christ, because at that man's petition he went at once, as is found in Isaiah 30:19: "As soon as he shall hear, the Lord will answer you." Likewise he gives an example to prelates concerning solicitude, that they should be solicitous at once to come to the aid of sinners. Likewise he gives an instruction about obeying, because he took his disciples with him, as is found in Hebrews 13:17: "Obey your superiors." But he did not take Matthew, because he was still weak.

"And behold, a woman." He gives an example of power: and he does three things. First her infirmity is described; second, the commendation of the woman, there at "for she said within herself," etc.; third, the kindness of Christ in healing, there at "But Jesus, turning," etc. He says therefore, "And behold, a woman." As is found in Leviticus 12, a woman who suffered a flow of blood was unclean, and did not dwell among people; therefore she did not approach him in the house, but on the road. And this signifies the Gentile world, which entered in at the fullness of the Jews, as is found in Romans 11:25: "Blindness in part has happened in Israel, until the fullness of the Gentiles should come in." This woman, that is, the synagogue, has a flow of blood, namely the error of sacrificial blood. Or it can be turned to refer to carnal sins; hence "flesh and blood shall not possess the kingdom of God," 1 Corinthians 15:50. This woman had been suffering for twelve years, and the ruler's daughter was twelve years old; hence this woman began to suffer when the ruler's daughter was born.

"She came up from behind and touched the hem of his garment." Here is set forth the commendation of the woman, from her own humility, and from the faith which is of the greatest avail for obtaining what is sought. She came up, and touched the hem from behind. Why from behind? Because she was reckoned unclean; hence whatever she touched was unclean according to the law, and therefore she feared that he would reject her. Likewise she did not dare to touch anything but the hem. It was commanded in the law that on the four corners of the garment they should wear fringes, and there they had little bells for the remembrance of the commandments of God, and so that they might be distinguished from others by this; and Christ wore this garment. Mystically this signifies the Gentile world, which approached through faith. But from behind, because not while he himself was living. Likewise she touched the garment, that is, his humanity, and only the hem, because she touched him only through the apostles.

"For she said within herself: If I shall touch only his garment, I shall be healed." Hilary says: great is the power of Christ, because it overflows not only in the soul, but from the soul into the body, and from the body into the garments. And thus all things that touched the body of Christ we ought to hold in reverence; Psalm 132:2: "Like the ointment on the head, that ran down upon the beard, the beard of Aaron, which ran down upon the hem of his garment," etc. That which ran down upon the beard, that is, the divinity into the flesh; and upon the hem of his garment, that is, into the apostles. "I shall be healed." Thus if we do likewise, and cling to him, we shall be saved. For "everyone who shall call upon the name of the Lord shall be saved."

"But Jesus, turning, and seeing her, said: Have confidence, daughter." Here the kindness of Christ is set forth. And first it is shown by deed, because he "turned to her." And why? Lest she lose confidence: for since she had approached furtively, she did not believe that he would turn toward her. Likewise, so that her faith might be drawn forth as an example. Likewise, so that he might show himself to be God: hence he turned with a turning of mercy, and looked upon her with the eye of pity; Zechariah 1:3: "Turn to me, and I will turn to you." Likewise his kindness is shown by word, when he says "have confidence": because she had approached in fear, therefore he addresses her gently; Isaiah 30:15: "If you return and be quiet, you shall be saved." Likewise he calls her daughter, lest she lose confidence; John 1:12: "He gave them power to become the sons of God." Likewise he gives her hope: "your faith has made you whole." Hence our salvation is from faith, as is found in Romans 3. And there follows the effect: "and the woman was made whole from that hour"; and not from the hour in which Christ spoke, but from the hour in which she touched him.

"And when Jesus had come into the ruler's house, and had seen the flute players," etc. Here the raising is set forth: and he does four things. First the signs of death are described; second, hope is given, there at "Withdraw," etc.; third, the raising itself is set forth; fourth, the effect is set forth. He says therefore, "when he had come... and had seen," etc. And why did the flute players come? The crowd came as is customary to happen even now regarding the dead; but the flute players came because it was the custom that flute players would come, and sing mournful songs, so as to rouse others to weeping, as is found in Jeremiah 9:17: "Consider, and call for the mourning women, that they may come." These flute players are the false teachers: for their tongue and their devices are against the Lord, so as to provoke the eyes of his majesty. But the crowd is the Jewish people; Exodus 23:2: "You shall not follow the crowd to do evil."

This one the Lord raised up in the house: for the Lord raised up three dead: the girl in the house, the young man at the gate, Lazarus in the tomb. For some die by sin, but are not carried outside, and this is through consent to sin, but they do not go forth outwardly through works. But another is carried outward to the act; and this one is signified by him whom he raises at the gate. But another, through habit, lies in the tomb, who is signified by Lazarus. This girl, therefore, signifies the sinner who is in hidden sin, namely in the mind. The flute players are those who foster him in sin; Psalm 10:3: "the sinner is praised in the desires of his soul." The crowd is thoughts: and this the Lord heals.

Hence he says, "Withdraw, she is not dead." Here he gives hope: "she is not dead," that is, to himself; but "she sleeps," because it is as easy for him to raise her up as it is for someone to rouse another from sleep. The like is found in John 11:11: "Lazarus our friend sleeps," etc. "She is not dead." And why did he speak in this way? Because "they laughed him to scorn." But why did he wish to be mocked? This was so that they would not be able to speak against the miracle. Hence first he made the adversaries confess, so that afterward they could not contradict it.

"And when the crowd had been put out, he went in." And why was the crowd put out? Because it was not worthy to see. The crowd are the Jews who are not converted. And morally, in order that the soul may be raised up, it is necessary that the crowd of thoughts be driven out; and then the Lord enters. "He went in, and took her by the hand," etc. Psalm 117:16: "The right hand of the Lord has wrought strength." He holds the hand of the sinner when he offers him help. "And the girl arose," namely to life; so too may we, through the help of God, arise from sin.

There follows the spreading of the report through all the land.

Above it was shown how he restored life; here is touched upon how he gave the offices of life. And first is touched upon how he restored sight; second, how he restored speech, at "And as they went out," etc. And in the first part he does four things. First is set down the petition of the blind men; second, the examination of those who believe, at "And Jesus said to them," etc.; third, the granting of their request, at "Then he touched their eyes"; fourth, the instruction of those who were given light, at "And he strictly charged them."

Concerning the petition of these men we can note five things which make a petition able to be granted. First, because they chose a fitting time to ask, since it was "as he passed by": and in this is signified the time of the incarnation, which is the time of showing mercy; whence in Psalm 101:14: "for the time to have mercy on her has come." And therefore they were the better heard, as is found in Hebrews 5:7: "he was heard for his reverence." Likewise, in order to obtain their request they followed him: for those who do not follow God by obeying do not obtain what they ask.

"Two blind men." These two blind men are two peoples, namely of the Jews and of the Gentiles: for those who do not have faith are blind; of such it is said in Isaiah 59:10: "we have groped for the wall like blind men." Likewise the fervor of devotion is required, when it is said "crying out," as is found in Psalm 119:1: "when I was in trouble I cried to the Lord, and he heard me." Likewise the humility of those petitioning, when it is said, saying, "Son of David, have mercy on us," as is found in Daniel 9:17: "hear, our God, the prayer of your servant." Likewise their faith is touched upon, because they name him Son of David, and this is necessary, as is found in James 1:6: "let him ask in faith, nothing wavering."

Then he examines those who are petitioning. First, by an act, by deferring the granting of their request. For then firm faith is shown, when it is not obtained immediately; Habakkuk 2:3: "if it makes delay, wait for it, because it will come." Whence he led them even to the house. "And when he had come into the house," etc. By this house is understood the Church, because this is the house of God, or heaven; Psalm 113:16: "the heaven of heaven is the Lord's." Likewise he examined them by word: "Do you believe that I can do this for you?" And he asks this not as though ignorant, but that their merit might be increased; Romans 10:10: "with the heart, belief is unto righteousness, but with the mouth, confession is made unto salvation." Likewise he asks so that their faith might be shown to others, that they may know that he gave them light justly. Likewise he asks in order to advance them to greater things: for they had professed something great, in that they called him Son of David. But this was not sufficient, therefore he asks more of them. "Do you believe that I can do this?" Namely by my own power, which belongs to God alone. They say to him: "Yes, Lord." Whence now they call him Lord, which is proper to God alone.

There follows the granting of their petition. And first the cure is set down; second, the effect of the cure, at "and their eyes were opened." The cure is set down when he touched their eyes, saying; whence he touched, and he spoke. Yet each by itself was sufficient; nevertheless he did both, so that it might be signified that blindness is enlightened through the incarnate Word; John 1:14: "the Word was made flesh, and dwelt among us, and we saw his glory." Whence he says, "According to your faith be it done unto you," because by the merit of faith those who without faith are blind are given light. There follows the effect: "and their eyes were opened." First therefore he gives light; and thus he fulfilled that saying: "and the life was the light of men." Isaiah 35:4: "he himself will come and save us."

There follows the instruction; whence he says, "and he strictly charged them." And why this? For elsewhere it is said: "go to your own, and announce the kingdom of God." Chrysostom: in our good deeds we can consider two things: what belongs to God, and what belongs to us: what is ours we ought to keep hidden; what is God's we ought to make manifest, as Paul says in Philippians 2: "seeking not the things that are our own, but the things that are Jesus Christ's." Above, Matthew 5:16: "that they may see your good works, and glorify your Father who is in heaven." Whence he says, "See that no man know it," so as to teach the avoidance of vainglory. But they, not unmindful of the benefit received, going out spread abroad his fame, as is found in Isaiah 63:7: "I will remember the mercies of the Lord." But did these men sin, because they acted against the Lord's command? I say that they did not, because they acted in good faith, and in order to show how much holiness the Lord displays.

"And when they had gone out, behold, they brought to him a dumb man." Above the Lord restored sight to the blind man; now to the mute he restores speech. And these are fittingly joined together, because speech is a sign of interior vision; Isaiah 35:4: "he himself will come, and will save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped." And in this he does three things. First the sick man is described; second the cure is touched upon, at "and the demon being cast out, the dumb man spoke"; third, the effect of the cure, at "and the crowds marveled."

He says therefore, "And as they went out," etc. Of this man faith is not asked, as it was of the preceding men, because this man was possessed by a demon; therefore he was not master of his own mind; and therefore Christ did not ask about his faith. And this man signifies the Gentile people, who is mute with regard to praise; Psalm 78:6: "pour out your wrath upon the nations that have not known you." Likewise they have a demon, because they sacrifice to demons; Psalm 95:5: "all the gods of the Gentiles are demons." First therefore, as a good physician, he cured the cause, second the disease, because first he cast out the demon, and thus, the demon being cast out, the dumb man spoke. Thus the Gentile, when he was freed from the servitude of idols, the mute spoke, namely the praise of God; "that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father," etc., Philippians 2:11.

There follows the effect: "and the crowds marveled." Whence they marveled at the things they saw. And because they marveled, therefore they said, "Never did it appear so in Israel." It is true that Moses worked miracles, and others did too; but there had not been such a one, namely one who worked so many. Likewise none who worked them by touch alone. Likewise none who worked them instantly; so that to him this applies: "who is like you among the mighty ones, Lord, who is like you?" as is found in Exodus 15:11; and John 10:25: "the works that I do bear witness of me." Likewise he heals through faith, what the law was not able to do, as is found in Romans 8:2: "for the law of the spirit of life in Christ Jesus has freed me from the law of sin and death," because that was impossible for the law.

"But the Pharisees said." Pharisees, that is, "divided," because they interpreted perversely, as in Ecclesiasticus 11:33: "they turn good things into evil." Whence they said, "By the prince of demons he casts out demons." Here Augustine says that it should be noted that Christ performed the same miracle twice. And this is clear, because the Evangelists speak of it in different ways. Whence when we find things that seem contrary, we can refer them to one occasion or to another, saying that it is a different miracle.

It has been shown how he came to the aid of those who met him; here he touches on the fact that he went to them. And here he touches on two things: first, how he bestowed a certain effect on some; second, how he bestowed affection, at the place, "But seeing the crowds, he had compassion on them." And concerning the first, he shows first where he bestowed help; second, what he taught; third, what he did.

He says therefore, "And Jesus went about all the cities and villages." In this an example is given to preachers, that they should not be content to preach in one place only; John 15:16: "I have appointed you, that you should go and bring forth fruit," etc. "All the cities and villages." And this is well ordered with what precedes. For they had said that he cast out devils by the prince of devils; therefore he shows that he does not have a devil, so that it may fit him, Psalm 119:7: "With them that hated peace I was peaceable; when I spoke to them, they fought against me without cause."

There follows what he was proclaiming; for he was doing two things, because in the synagogues he was teaching and preaching: teaching the things that pertain to faith, preaching the things that pertain to morals. Likewise before many, because in the synagogues; Psalm 39:10: "I have declared thy justice in a great church" — in which also it differs from the teaching of heretics, which is in secret. Otherwise is the teaching of Christ; John 18:20: "I have spoken nothing in secret to you." Likewise he touches on what he teaches, because "the Gospel of the kingdom"; John 18:37: "For this was I born, and for this I came into the world, that I should give testimony to the truth," etc. Whence he was teaching heavenly things; Isaiah 48:17: "I am the Lord thy God that teach thee profitable things."

Afterward it is shown by the deed what he did, "curing every sickness and every infirmity." "Sicknesses," as to the grave infirmities; "infirmities," as to the light ones; Psalm 102:3: "Who forgiveth all thy iniquities, who healeth all thy diseases." And why this? That he might confirm by miracle what he said by word, as in Mark, the last chapter, 20: "the Lord working withal, and confirming the word with signs that followed." Likewise, that he might show an example to preachers, that they should both do and teach; Acts 1:1: "Jesus began to do and to teach."

"And seeing the crowds, Jesus had compassion on them." Here he shows how the Lord bestowed affection on certain persons; and this against certain people, for there was an opinion that no affection sufficed, but effect was required; but here he says, "And seeing the crowds, Jesus had compassion on them." And first he touches on how he had compassion; second he gives an example. And first he sets forth the mercy of Christ; second, the cause.

He says therefore "seeing," etc., namely by pious consideration, "he had compassion on them," because it is proper to him to have mercy; Psalm 144:9: "His tender mercies are over all his works." David desired this gaze, saying, Psalm 24:16: "Look thou upon me, and have mercy on me." And on whom he had mercy: because they were "vexed" — by devils — and likewise "lying" — that is, laid low by infirmities. Or: "vexed" by errors, "lying" in sins, "as sheep without a shepherd." Whence Proverbs 11:14: "Where there is no governor, the people shall fall," etc. And Ezekiel 34:5: "My sheep are scattered, because there was no shepherd for them"; and in the same chapter: "Woe to the shepherds of Israel who fed themselves." As Zechariah 11:17: "O shepherd and idol, that forsaketh the flock."

"Then he saith to his disciples." Here he leads some to have mercy, and first he assigns the cause; second he leads to the effect, at the place, "Pray ye therefore the Lord of the harvest that he send forth laborers into his harvest." And he sets forth two causes: first, the multitude of those tending toward the good; second, the fewness of teachers, at the place, "but the laborers are few."

Many had come together; therefore he says, "the harvest indeed is great." Harvest is not spoken of when the grain is flowering, or when it is in the ear, but then when it is already disposed to be gathered; thus men were already disposed to believe through the work of the preachers. The like is found in John 4:35: "Lift up your eyes, and see the countries, for they are white already to harvest." And "the laborers are few," namely the good ones; whence the Apostle, 1 Corinthians 3:9: "For we are God's coadjutors." Bestowing therefore what is yours to give. And what? "Pray the Lord of the harvest that he send laborers into his harvest."

When we have a deficiency, we ought to have recourse to God, since the office of preaching is obtained only by prayers: for he who sends the laborers is the Lord, whence it is said, "I have sent you." And he asks to be asked, so that he may accumulate merit for us, while we pray for the salvation of others. Likewise he established such an order, that the holiness of some might profit others, as in 1 Peter 4:10: "As every man hath received grace, ministering the same one to another, as good stewards of the manifold grace of God," etc. Whence he wills that whatever of grace and holiness they have received, they should bestow on others, and he himself, being asked, hears them. For he asks that he himself be asked to send them; Romans 10:15: "How shall they preach unless they be sent?" For authority is thereby acquired; likewise grace, whence: "The charity of Christ presseth us." Likewise, "pray the Lord of the harvest that he send laborers" — not hirelings who corrupt by bad example — "into his harvest," namely into the harvest of God. For hirelings are not sent into the harvest of God, but into their own harvest, because they seek not the glory of God, but their own advantage.