And a certain scribe came and said to him: Master, I will follow thee whithersoever thou shalt go.

“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.”

“And Jesus saith unto him,.... Knowing his heart, and the carnal and worldly views with which he acted; the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps; and the birds of the air have nests, where they sit, lay, and hatch their eggs, and bring up their young; but the son of man has not where to lay his head, when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as "the son of man", a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself "the son of man", it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew (z) suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the "Messiah, the son of man": since he is so called, as their own writers and commentators acknowledge, in (a) Psa 80:17 and (b) Dan 7:13. And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to Psa 24:1? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became "poor", that we "might be rich": nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, , "there's no place in which he can sit down" (c). Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of. (z) R. Isaac Chizzuk Emuna, par. 2. c. 12. p. 403. (a) Targum & Aben Ezra in loc, Abarbinel Mashmia Jeshua, fol. 81. 2. (b) R. Jeshua in Aben Ezra in loc. & Saadiah Gaon & Jarchi in loc. Zohar in Gen. fol. 85. 4. (c) T. Bab. Sanhedrim, fol. 96. 2.”