And his fame went throughout all Syria, and they presented to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had palsy, and he cured them:

“crowds that followed Him consisted of four sorts of men, some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him. Mystically, Syria is interpreted ‘lofty,’ Galilee, ‘turning:’ or ‘a wheel;’ that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the dæmoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless.”

“It is the custom among kings that, once the army has been gathered, they proceed to war: thus Christ, having gathered the army of the apostles, proceeds to fight against the Devil through the office of preaching, in order to expel him from the world. Hence here the teaching and preaching of Christ is treated. And first Christ's preaching is set forth; second, the effect of the preaching, at the place "his fame went abroad into all Syria," etc. Concerning the first, he touches on three things: first, the diligence of the one teaching and the manner of teaching, and the confirmation of the doctrine proposed. And the diligence is shown in two respects. First, that he did not seek his own rest; hence "he went about"; Romans 12:11: "not slothful in diligence." Second, that he was not a respecter of persons, of lands, or of towns, but went about all Galilee without distinction; Mark 1:38: "Let us go into the neighboring cities, that there also I may preach"; Psalm 102:22: "in every place of his dominion." The manner, at the place "teaching in their synagogues." He says two things, "teaching" and "preaching": teaching the things that are to be done in the present, preaching of things to come; or, teaching those things which pertain to the instruction of morals — Isaiah 48:17: "I am the Lord thy God that teach thee profitable things" — preaching things to come; Isaiah 52:7: "How beautiful upon the mountains are the feet of him that announceth and preacheth peace, that announceth good, that preacheth salvation." Or, teaching the natural forms of justice: for certain things are handed down in theology which natural reason itself dictates, namely justice and things of this kind — and as to this he says "teaching"; but other things exceed reason, such as the mystery of the Trinity and the like — and as to this he says "preaching." But an objection is raised against what the Gloss says, that he taught the natural forms of justice, such as chastity and humility and the like: for natural virtues do not seem able to be called virtues, since virtues exist through grace. And it must be said that the inclination and the beginning are natural; but the perfection, by which a man is rendered pleasing, comes from grace, from political virtue, and from habituation. "In their synagogues." Note two things. First, that he sought out the multitude, so that the preaching might profit more; Psalm 34:18: "I will give thanks to thee in a great church." Likewise, that he preached only to the Jews; Acts 13:46: "To you it behooved us first to speak the word of God." And "preaching the Gospel of the kingdom": not fables and curious things, but those things which pertained to the kingdom of God, and those things which would profit men. Consequently the preaching is confirmed by miracles; Mark 16:20: "But they going forth preached everywhere, the Lord working withal, and confirming the word with signs that followed." Hence "healing." "Languor" can refer to bodily infirmities, "infirmity" to the infirmity of the soul: for the infirmities of the soul are not less than those of the body. Or, by "languors" are meant grave and long-lasting infirmities; by "infirmities," any other kind whatsoever; Psalm 102:3: "Who healeth all thy diseases"; Ecclesiasticus 10:12: "the physician cutteth short a brief languor." It is given to be understood also in this, that preachers ought to confirm their teaching by works; and if not by miracles, then by a virtuous life; Romans 15:18: "For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed, by the power of signs and wonders, in the power of the Holy Spirit." "And his fame went abroad into all Syria." Here the effect of the preaching is set forth: and it is threefold, namely the fame concerning his example, the trust which men had in him, and the devotion by which men followed him. He says, then, "his fame went abroad into all Syria." Syria is the region from Capernaum as far as the great sea: hence it was spread abroad even in the land of the Gentiles. This also pertains to preachers, that they should have a good testimony; Ecclesiasticus 41:15: "Take care of a good name"; 2 Timothy 2:15: "Carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth." By Syria, moreover, can be understood the pride of the world, for it is so interpreted: and the fame of Christ was diffused throughout the whole world. The trust, at the place "and they presented to him all that were ill at ease"; for they knew that he was able to heal; Jeremiah 17:14: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved." And he says first "his fame went abroad," etc., and afterward, "they presented to him," etc., because when someone has a reputation for holiness, men more readily uncover to him the wound of their conscience. "Taken with divers diseases and torments." By these grave infirmities spiritual infirmities are designated. By "languors" can be understood long-lasting infirmities, and thereby an infirmity persisting for a long time is signified; Ecclesiasticus 10:11: "a lingering disease is burdensome to the physician." And because some are burdened by infirmity, but others by the bitterness of pain, this is signified when he says "and taken with torments": and by this are signified those who have a conscience burdened and gnawing at them; Psalm 17:5: "The sorrows of death surrounded me, the sorrows of hell encompassed me." "And those who had devils"; and this is what is said in Luke 6:1: "And they that were troubled with unclean spirits were cured." By this are understood those who worshipped idols; Psalm 95:5: "All the gods of the Gentiles are devils"; 1 Corinthians 10:20: "I would not that you should be made partakers with devils." "Lunatics" are properly said of those who suffer an infirmity of a certain madness at the wane of the moon: and then they are seized by demons. And the Devil afflicts more at that time for two reasons. One is assigned by Jerome, and it is that he may bring the creature of God into disrepute; and this also happens in the effects of the magic art, by which demons are invoked under certain constellations, and the demons come for this purpose, that they may extol the creature and lead men into idolatry. The second reason is better, namely that the Devil can do nothing except through the powers of the body. But there is no doubt that lower bodies are altered according to the various alterations of the higher bodies. And therefore the Devil, when invoked, comes gladly at that time when he sees the higher bodies working toward that effect for which he is invoked. Now at the wane of the moon, as is evident, moisture fails; and therefore the wane of the moon contributes to such an infirmity, when the earth does not abound in humors; and therefore the Devil vexes more at that time: and this is "and lunatics." By these we can understand the inconstant — Ecclesiasticus 27:12: "A holy man continueth in wisdom as the sun: but a fool is changed as the moon" — those who have a resolve to live chastely, but are overcome by the passions, according to that saying of Romans 7:15: "For the good which I will, I do not; but the evil which I hate, that I do." "And those that had the palsy." Those are properly called paralytics who have their limbs relaxed, so that they cannot have the use of their limbs. By these are signified the ignorant: and all these are cured by Christ; hence "and he cured them," namely, perfectly. Consequently the third effect is set forth, namely the devotion of those who followed; hence "and there followed him great multitudes"; Psalm 7:8: "Arise, O Lord, in the precept which thou hast commanded, and a congregation of people shall surround thee." But it must be known that some followed him in different ways. For some, out of zeal for salvation, namely spiritual salvation, namely the apostles; hence above: "leaving all things, they followed him"; and below, 19:27: "Behold we have left all things, and have followed thee." Some, out of zeal for bodily health; Luke 6:17: "a great multitude of people from all Judea and Jerusalem, and the sea coast, both of Tyre and Sidon, who came to hear him, and to be healed of their diseases." Some, out of mere curiosity to see the miracles; John 6:2: "and a great multitude followed him, because they saw the signs which he did upon them that were diseased." Others in order to lay snares, as the Pharisees and Scribes; Jeremiah 20:10: "I heard the reproaches of many, and terror on every side." "From Galilee." It is the province where Christ chiefly preached, and it is interpreted "migration." By this are signified those who ought to pass over from vices to virtues. "And Decapolis." It is the region where there are ten towns; and by this are signified those who strive for the observance of the ten commandments. "And from Jerusalem." Jerusalem is interpreted "vision of peace"; and it signifies those who come to Christ out of desire for peace; Psalm 118:165: "Much peace have they that love thy name." "And from Judea." Judea is interpreted "confession"; and it signifies those who come to Christ through the remission of sins; Psalm 113:2: "Judea became his sanctification." "And from beyond the Jordan"; and by this are signified those who come to Christ through Baptism: for Baptism was prefigured in the Jordan.”

“Many came to Christ to beg to be cured of their corporal infirmities; nor do we read of a single one here, who came to be delivered from spiritual sickness. Our blessed Savior nevertheless, bearing with their imperfection, condescends to heal them, that he might thence take occasion of exciting their faith, and preparing them for their spiritual cure. (Jansenius) — It is much to be regretted, that the conduct of Christians at the present day, is not more reasonable than that of the Jews here mentioned. If the Almighty, says the eloquent Masillon, had not the power or will of dispensing goods and evils, how small would be the number of those who would ever retire to the temple to present their petition to Him. (Haydock) — Our Saviour asks not, if they believed, as he did on other occasions; they had given him sufficient proof, by bringing their sick from distant parts. (St. Chrysostom, hom. xiv.)”

“And his fame went throughout all Syria--reaching first to the part of it adjacent to Galilee, called Syro-PhÅ“nicia (Mar 7:26), and thence extending far and wide. and they brought unto him all sick people--all that were ailing or unwell. Those that were taken--for this is a distinct class, not an explanation of the "unwell" class, as our translators understood it. with divers diseases and torments--that is, acute disorders. and those which were possessed with devils--that were demonized or possessed with demons. and those which were lunatic--moon-struck. and those that had the palsy--paralytics, a word not naturalized when our version was made. and he healed them--These healings were at once His credentials and illustrations of "the glad tidings" which He proclaimed. After reading this account of our Lord's first preaching tour, can we wonder at what follows?”