And after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, Never was the like seen in Israel.

“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.”

“And Jesus went about all the cities and villages,.... He did not confine himself, and his acts of kindness and compassion, to his own city, Capernaum, but he took a circuit throughout all Galilee; and not only visited their larger and more principal cities and towns, but their villages also; doing good to the bodies and souls of men in every place, and of whatever state and condition. Teaching in their synagogues; which were places of public worship, where prayer was made, the law and the prophets were read, and a word of exhortation given to the people; and which, it seems, were in villages, as well as in cities and towns: and indeed it is a rule with the Jews (h), that "in what place soever there are ten Israelites, they ought to build a house, to which they may go to prayer, at all times of prayer; and such a place is called , "a synagogue".'' And hence we often read of (i) , "the synagogue of villages", as distinct from the synagogues of cities and walled towns; which confutes a notion of the learned Dr. Lightfoot (k), who thought there were no synagogues in villages. Now, wherever Christ found any of these, he entered into them, and taught the people publicly, preaching the Gospel of the kingdom; the good news and glad tidings of peace and pardon, reconciliation and salvation, by himself the Messiah; all things relating to the Gospel dispensation; the doctrines of grace, which concern both the kingdom of grace and glory; particularly the doctrine of regeneration, and the necessity of having a better righteousness than that of the Scribes and Pharisees; the one as a meetness, the other as a title to eternal happiness: and healing every sickness, and every disease among the people. As he preached wholesome doctrine for the good of their souls; for their spiritual health, and the cure of their spiritual maladies; so he healed all sorts of diseases the bodies of men were incident to, that were brought unto him; and by his miracles confirmed, as well as recommended, the doctrines he preached. (h) Maimon Hilchot Tephilla, c. 11. sect. 1. (i) T. Bab. Megilla. fol. 26. 1. & Gloss. in ib. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. & Maimon. Hilch. Tephilla, c. 11. sect. 16. (k) In Mark i. 38. & Chorograph. ad Matt. c. 98.”

“And when the devil--demon. was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class. and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.”