Matthew 9

Matthew 9:1

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Ev. ii. 25.) That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ’s city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. Who can doubt then that the Lord in coming to Galilee is rightly said to come into his own city, whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?

(ubi sup.) And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, And, lo, they bring unto him a paralytic laying on a bed. — Catena Aurea by Aquinas

Chromatius of Aquileia: On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also to be found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts. According to Scripture, “The Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin.” — TRACTATE ON Matthew 43.7.3

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Mystically; When driven out of Judæa, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church. — Catena Aurea by Aquinas

Jerome: (Chapter 9, Verses 1-2) And Jesus got into a boat and crossed over, and came to his own city. And behold, they brought to him a paralytic lying on a bed. And Jesus seeing their faith, said to the paralytic: Take heart, my son, your sins are forgiven. By his city, we understand none other than Nazareth, from where he is also called the Nazarene. And they brought him, as we said before, a paralytic lying on a bed, because he himself was not able to enter. But Jesus, seeing not the faith of the one who was being offered, but of those who were offering, said to the paralyzed man: Have confidence, my son, your sins are forgiven you. Oh, wonderful humility! He calls despised and weak, dissolved in the joints of all his limbs, his son, whom the priests did not consider worthy of touching. Or certainly he calls him son because his sins are forgiven him. According to the allegory, sometimes the soul, lying in its body, with all the powers of its limbs dissolved, is offered to the Lord to be healed by the perfect teacher, and if it is healed by his mercy, it receives such great strength that it immediately carries its bed. — Commentary on Matthew

Jerome: And Jesus got into a boat and crossed over, and came to his own city. By his city, we understand none other than Nazareth, from where he is also called the Nazarene. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Or; This city may be no other than Nazareth, whence He was called a Nazarene. — Catena Aurea by Aquinas

John Chrysostom: By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum. — Homily on the Gospel of Matthew 29

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): (Serm. 50.) The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judæa, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.

(ubi sup.) Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour. — Catena Aurea by Aquinas

Matthew 9:2

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God’s work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shows the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body. — Catena Aurea by Aquinas

Hilary of Poitiers: Now in the narrative of the paralytic a number of people are brought forward for healing. Jesus’ words of healing are worthy of reflection. The paralytic is not told, “Be healed.” He is not told, “Rise and walk.” But he is told, “Take heart, my son; your sins are forgiven you.” The paralytic is a descendent of the original man, Adam. In one person, Christ, all the sins of Adam are forgiven. In this case the person to be healed is brought forward by ministering angels. In this case, too, he is called a son, because he is God’s first work. The sins of his soul are forgiven him, and pardon of the first transgression is granted. We do not believe the paralytic committed any sin [that resulted in his illness], especially since the Lord said elsewhere that blindness from birth had not been contracted from someone’s sin or that of his parents. — Commentary on Matthew 8.5

Jerome: And they brought him, as we said before, a paralytic lying on a bed, because he himself was not able to enter. But Jesus, seeing not the faith of the one who was being offered, but of those who were offering, said to the paralyzed man: Have confidence, my son, your sins are forgiven you. Oh, wonderful humility! He calls despised and weak, dissolved in the joints of all his limbs, his son, whom the priests did not consider worthy of touching. Or certainly he calls him son because his sins are forgiven him. According to the allegory, sometimes the soul, lying in its body, with all the powers of its limbs dissolved, is offered to the Lord to be healed by the perfect teacher, and if it is healed by his mercy, it receives such great strength that it immediately carries its bed. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): On a bed, because he could not walk.

not the sick man’s, but theirs that bare him.

O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as son. The Jewish Priests did not deign to touch him. Even therefore His son, because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored.

Figuratively; the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body. — Catena Aurea by Aquinas

John Chrysostom: This paralytic, however, was different from that one who is set forth in John. For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He saith, “Son, thy sins be forgiven thee,” but to that He saith, “Wilt thou be made whole?” And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.

And this I have said, not without purpose, lest any one should think there is a discrepancy from suspecting it to be one and the same paralytic.

But do thou, I pray thee, mark the humility and meekness of our Lord. For He had also before this put away the multitudes from Him, and moreover when sent away by them at Gadara, He withstood not, but retired, not however to any great distance.

And again He entered into the ship and passed over, when He might have gone over afoot. For it was His will not to be always doing miracles, that He might not injure the doctrine of His humanity.

Now Matthew indeed saith, that “they brought him,” but the others, that they also broke up the roof, and let him down. And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, “Seeing,” it is said, “their faith;” that is, the faith of them that had let the man down. For He doth not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed.

Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begat Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, “I will, be thou clean,” by the centurion, when upon his saying, “Speak the word only, and my servant shall be healed, He marvelled at him” and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.

Here again in another and a greater way He constrains His very enemies to confess His equality in honor, and by their own mouth He makes it manifest. For He, to signify His indifference to honor (for there stood a great company of spectators shutting up the entrance, wherefore also they let him down from above), did not straightway hasten to heal the visible body, but He takes His occasion from them; and He healed first that which is invisible, the soul, by forgiving his sins; which indeed saved the other, but brought no great glory to Himself. They themselves rather, troubled by their malice, and wishing to assail Him, caused even against their will what was done to be conspicuous. He, in fact, in His abundance of counsel, made use of their envy for the manifestation of the miracle. — Homily on the Gospel of Matthew 29

Peter Chrysologus: Note in this regard, my brothers, that God does not inquire into the wants of those who are deliriously ill. He does not wait to see the faith of the ignorant or probe the senseless wishes of the sick. Yet he does not refuse to help the faith of another, so that by grace alone he confers whatever is proper of the divine will. In fact, my brothers, when does a doctor ever inquire into or examine the wishes of those who are ailing, for a patient is prone to be of a contrary mind in his wishes and demands? — SERMONS 50.4

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): (ubi sup.) Of how great power with God must a man’s own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart.

(ubi sup.) The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient, when his malady requires other things. — Catena Aurea by Aquinas

Symeon the New Theologian: Does He distinguish and separate anyone out, calling one to Himself as foreknown while sending the other away as not predestined? Never! Therefore, “you should not make excuses for your sins” [Psalms 140:4, LXX], nor should you want to make the Apostle’s words an occasion for your own destruction, but should run, all of you, to the Master Who calls you. For even if someone is a publican, or a fornicator, an adulterer, a murderer, or whatever else, the Master does not turn him away, but takes away the burden of his sins immediately and makes him free. And how does He take away the other’s burden? Just as He once took away that of the paralytic when He said to the latter: “My son, your sins are forgiven” (Matthew 9:2), and the man was immediately relieved of his burden and, in addition, received the cure of his body. - “Second Ethical Discourse”

Matthew 9:3

Jerome: We read in the prophet the words of God: “It is I who cleanse you from all your iniquities.” Consequently the scribes, because they were judgmental in construing the words of God, accused him of blasphemy. But the Lord, reading their thoughts, shows himself to be God who knows the hidden things of the heart. He breaks his silence: “With the same majesty and power by which I perceive your thoughts, I am able to forgive their sins; see for yourselves what the paralytic has received.” — Commentary on Matthew

Jerome: (Verses 3, 4.) And behold, some of the scribes said to themselves: He blasphemes. And when Jesus saw their thoughts, he said: Why do you think evil in your hearts? We read in the Prophet, saying God: I am the one who blots out your iniquities (Isaiah 43:25). Therefore, the scribes, because they thought he was a man and did not understand the words of God, accuse him of blasphemy. But the Lord, seeing their thoughts, shows himself to be God, who can know the hidden things of the heart, and speaks in a silent manner: With the same majesty and power with which I behold your thoughts, I can also forgive sins to men. Understand what the paralytic suffers from among you. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): We read in prophecy, I am he that blolleth out thy transgressions; (Is. 43:25.) so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus showed Himself to be God, Who alone knoweth the heart; and thus, as it were, said, By the same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralytic has obtained. When Jesus perceived their thoughts, he said, Why think ye evil in your hearts? — Catena Aurea by Aquinas

John Chrysostom: Upon their murmuring, then, and saying, “This man blasphemeth; who can forgive sins but God only?” let us see what He saith. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, “Why fix upon me a notion which is not convenient? I am far from this power.” But now hath He said none of these things, but quite the contrary He hath both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, “I will, be thou clean,” and when He said, “I have not found so great faith, no, not in Israel;” but by His enemies, now. For because they had said, “No man can forgive sins but God only,” He subjoined, “But that ye may know that the Son of Man hath power to forgive sins upon the earth (then saith He to the sick of the palsy), Arise, and take up thy bed, and go unto thine house.”

In this case indeed He discloses also another sign, and that no small one, of His own Godhead, and of His equality in honor with the Father. For whereas they said, “To unbind sins pertains to God only,” He not only unbinds sins, but also before this He makes another kind of display in a thing which pertained to God only; the publishing the secrets in the heart. For neither had they uttered what they were thinking.

For “behold, certain of the scribes,” it saith, “said within themselves. This man blasphemeth. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts?”

But that it belongs to God only to know men’s secrets, hear what saith the prophet, “Thou most entirely alone knowest the hearts;” and again, “God trieth the hearts and reins;” and Jeremiah too saith, “The heart is deep above all things, and it is man, and who shall know him?” and, “Man shall look on the face, but God on the heart.” And by many things one may see, that to know what is in the mind belongs to God alone.

Implying therefore that He is God, equal to Him that begat Him; what things they were reasoning in themselves (for through fear of the multitude, they durst not utter their mind), this their opinion He unveils and makes manifest, evincing herein also His great gentleness.

“For wherefore,” saith He, “think ye evil in your hearts?”

And yet if there were cause for displeasure, it was the sick man who should have been displeased, as being altogether deceived, and should have said “One thing I came to have healed, and amendest Thou another? Why, whence is it manifest that my sins are forgiven?”

But now he for his part utters no such word, but gives himself up to the power of the healer; but these being curious and envious, plot against the good deeds of others. Wherefore He rebukes them indeed, but with all gentleness. “Why, if ye disbelieve,” saith He, “what went before, and account my saying a boast; behold I add to it also another, the uncovering of your secrets; and after that again another.” What then is this? The giving tone to the body of the paralyzed. — Homily on the Gospel of Matthew 29

Matthew 9:4

Jerome: [Daniel 2:28] “But there is a God in heaven who reveals mysteries.” Therefore it is only in vain that thou inquirest (other MSS have: “that he inquire”) of men as to something which is known only to God in heaven. Also, by indirectly drawing Nebuchadnezzar away from the worship of many gods, Daniel directs him to the knowledge of the one (true) God.

“Who hath shown thee, King Nebuchadnezzar, what is going to take place (the Vulg. reads: “the things which are going to take place”) in the last times.” Avoiding the blemish of adulation but cleaving to the truth, he courteously suggests that it is to the king, for it was to him that God had revealed secrets concerning what was to occur in the last times. Now either these “last days” are to be reckoned from the time when the dream was revealed to Daniel until the end of the world, or else at least this inference is to be drawn, that the over-all interpretation of the dream applies to that final end when the image and statue beheld is to be ground to powder.

“Thy dream and the visions of thy head upon thy bed were as follows.” He does not say, “The visions of thine eyes,” lest we should think it was something physical, but rather: “of thy head.” “For the eyes of a wise man are in his head” (Ecclesiastes 2:14), that is to say in the princely organ of the heart, just as we read in the Gospel: “Blessed are the pure in heart, for they are ones who shall see God” (Matthew 5:8). Again: “What are ye meditating in your hearts?” (Matthew 9:4). To be sure, other authorities in treating of this chapter, conjecture that the authoritative part of the soul (to hegemonikon) lies not in the heart but, as Plato says, in the brain. — St. Jerome, Commentary on Daniel, CHAPTER TWO

Tertullian: For, when one reads of God as being “the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, “Why think ye evil in your hearts? " when David prays “Create in me a clean heart, O God,” and Paul declares, “With the heart man believeth unto righteousness,” and John says, “By his own heart is each man condemned; " when, lastly, “he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart,” -then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; in accordance, too, with that verse of Orpheus or Empedocles: — A Treatise on the Soul

Tertullian: The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man’s heart), the citadel of the soul: “Why think ye evil in your hearts? " and again: “Whosoever looketh on a woman, to lust after her, hath already committed adultery with her in his heart. — On the Resurrection of the Flesh

Matthew 9:5

Jerome: (Verse 5, 6.) Which is easier to say: your sins are forgiven you; or to say: rise up and walk? But so that you may know that the Son of Man has power on earth to forgive sins, then He says to the paralytic. There is a great difference between saying and doing. Whether the paralytic’s sins were forgiven, only the one who forgave them knew. But both the one who rose up and those who saw him rise up could verify it by his walking. Therefore, a bodily sign is given in order to prove something spiritual, although it has the same power to forgive the faults of both body and soul. And intelligence is given to us, because many bodily weaknesses occur due to sins. And perhaps your sins are forgiven first, so that with the causes of weakness removed, health is restored. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; But that ye may know that the Son of Man hath power on earth to forgive sins. — Catena Aurea by Aquinas

John Chrysostom: And whereas, when He spake unto the sick of the palsy, He spake without clearly manifesting His own authority: for He said not, “I forgive thee thy sins,” but, “thy sins be forgiven thee:” upon their constraining, He discloses His authority more clearly, saying, “But that ye may know that the Son of Man hath power on earth to forgive sins.”

Seest thou, how far He was from unwillingness to be thought equal to the Father? For He said not at all, “The Son of Man hath need of another;” or, “He hath given Him authority,” but, “He hath authority.” Neither doth He say it for love of honor, but “to convince you,” so He speaks, “that I do not blaspheme in making myself equal with God.”

Thus everywhere His will is to offer proofs clear and indisputable; as when He saith, “Go thy way, show thyself to the priest;” and when He points to Peter’s wife’s mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He doeth not this, before He had asked them a question. “For whether is easier,” saith He, “to say, Thy sins be forgiven thee? or to say, Take up thy bed, and go unto thine house?” Now what He saith is like this, “Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof;” thus by His works anticipating even now the revelation of what had been said by John, that “He taketh away the sins of the world.”

Well then, having raised him up, He sends him to His house; here again signifying His unboastfulness, and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, saith He, through thy calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there.

Seest thou how He indicates Him to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth. — Homily on the Gospel of Matthew 29

Matthew 9:6

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. xxiii. 24.) Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed. — Catena Aurea by Aquinas

Hilary of Poitiers: Furthermore, so it could be understood that he was in a body and that he could forgive sins and restore health to bodies, Jesus said, “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 pallet.” He could have simply said “Arise,” but since the reason for doing every work had to be explained, he added, “Take up your pallet and go home.” First he granted remission of sins; next he showed his ability to restore health. Then, with the taking up of the pallet, he made it clear that bodies would be free from infirmity and suffering; lastly, with the paralytic’s return to his home, he showed that believers are being given back the way to paradise from which Adam, the parent of all, who became profligate from the stain of sin, had proceeded. — Commentary on Matthew 8.7

Peter Chrysologus ((as quoted by Aquinas, AD 1274)): (ubi sup.) That that which had been proof of his sickness, should now become proof of his recovered health. And go to thy house, that having been healed by Christian faith, you may not die in the faithlessness of the Jews. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin. — Catena Aurea by Aquinas

Matthew 9:7

Hilary of Poitiers: Admiration and not fear had to accomplish this work, but even now the order of the mystery remains. To add a glimpse of the future to the truth of the present, the crowds fear the Lord’s words and actions. It is frightful to face death without having one’s sins forgiven by Christ, for no one returns to the eternal home unless forgiveness of sins has been granted. “And they honored God who had given so much power to humans.” Everything is concluded in proper order, and with the cessation of desperate fear, honor is rendered to God for giving so much power to humans. But this was due to Christ alone, to whom it was normal to share the Father’s very essence. No wonder then that he could do these things—for the power of God is not limited. Otherwise praise would have come from the man healed and not from the many. But the reason here for honor offered to God is this: Power was given through God’s Word to humanity for the remission of sins, the resurrection of bodies and the return to heaven. — Commentary on Matthew 8.8

Jerome: (Verse 7, 8.) Rise, take up your bed, and go to your house. And he rose and went to his house. And when the crowds saw it, they were afraid and glorified God, who had given such authority to men. And if the paralyzed man rises, if he recovers his former strength, he carries his bed on which he lay before, and carries it into his house of virtues. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): This command He added, that it might be seen there was no delusion in the miracle; so it follows to establish the reality of the cure, And he arose, and went away to his own house. But they that stood by yet grovel on the earth, whence it follows, But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men. For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God. — Catena Aurea by Aquinas

Matthew 9:8

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven. — Catena Aurea by Aquinas

John Chrysostom: “For when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men:” for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, “This man is not of God;” “how is this man of God?” And they were continually harping on these things, putting them forward as cloaks for their own passions. — Homily on the Gospel of Matthew 29

Matthew 9:9

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates, the twelve, whom He also named Apostles, were chosen. — Catena Aurea by Aquinas

Chromatius of Aquileia: The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord (“Follow me”), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, “Follow me,” he does not linger or delay, but thereupon “he arose and followed him.” — TRACTATE ON Matthew 45.1

Jerome: Out of respect and deference, the other Evangelists were unwilling to call him by the common name of Matthew but said Levi. So Matthew went by a double name in accordance with what Solomon noted: “An accuser is righteous at the beginning of his words.” And in another place: “Tell your sins, and you will be justified.” Matthew also calls himself a publican to show his readers that no one must despair of salvation if he has changed for the better, for he was suddenly changed from a publican to an apostle. — Commentary on Matthew

Jerome: (Verse 9) And as Jesus passed on from there, he saw a man sitting at the tax booth, named Matthew. And he said to him, ‘Follow me.’ And he rose and followed him. The other evangelists, out of respect and honor for Matthew, did not want to use his name openly, but they said, ‘Levi,’ for he had two names. But Matthew himself, according to what is commanded by Solomon (or rather, it is said), ‘The righteous is an accuser of himself at the beginning of his speech’ (Proverbs 18:17). And in another place: Confess your sins, that you may be justified (Isaiah 43:26). Matthew calls himself and the tax collector, in order to show to the readers that no one should despair of salvation if they have turned to better things; since he himself was suddenly changed from a tax collector to an apostle. Porphyry and Julian the Emperor argue in this place, either the incompetence of the lying historian, or the foolishness of those who immediately followed the Savior, as if they irrationally followed anyone who called them, when there were so many virtues and signs that the Apostles had seen before they believed. Certainly, that very brilliance and majesty of hidden divinity, which also shone forth in a human face, was able to draw those who saw it for the first time to itself by its appearance. For if this power is said to exist in a magnet and amber, so that they attract rings, straws, and stalks to themselves, how much more could the Lord of all creatures draw to himself those whom he wished? — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says. The righteous man accuses himself, (Prov. 18:17.) calls himself both Matthew and Publican, to show the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.

Porphyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from His human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will!

But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation. — Catena Aurea by Aquinas

John Chrysostom: For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence.

But wherefore did He not call him together with Peter and John and the rest? As in their case He had come at that time, when He knew the men would obey Him; so Matthew also He then called when He was assured he would yield himself. And therefore Paul again He took, as a fisher his prey, after the resurrection. Because He who is acquainted with the hearts, and knows the secrets of each man’s mind, knew also when each of these would obey. Therefore not at the beginning did He call him, when he was yet in rather a hardened state, but after His countless miracles, and the great fame concerning Him, when He knew him to have actually become more prepared for obedience.

And we have cause also to admire the self-denial of the evangelist, how he disguises not his own former life, but adds even his name, when the others had concealed him under another appellation.

But why did he say he was “sitting at the receipt of custom?” To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, “Ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God.” And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.

And why talk I of His not being ashamed of a publican? since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears. Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that hath power to undo all our offenses, why marvel if He even make this man an apostle?

But as thou hast seen the power of Him that called, so consider also the obedience of him that was called: how he neither resisted, nor disputing said, “What is this? Is it not indeed a deceitful calling, wherewith He calls me, being such as I am?” nay; for this humility again had been out of season: but he obeyed straightway, and did not even request to go home, and to communicate with his relations concerning this matter; as neither indeed did the fishermen; but as they left their net and their ship and their father, so did he his receipt of custom and his gain, and followed, exhibiting a mind prepared for all things; and breaking himself at once away from all worldly things, by his complete obedience he bare witness that He who called him had chosen a good time. — Homily on the Gospel of Matthew 30

Philoxenus of Mabbug: Wherever natural faith is preserved in its original state, that man, with whom this faith is preserved, is a sheep of the Shepherd. For thus is it written concerning Matthew, “Our Lord saw him sitting at the place of toll, and He called him, and straightway he forsook his merchandise and all his possession, and went after Him.” — 13 Ascetic Discourses, Discourse 4 – On Faith: First Discourse on Simplicity

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted ‘given,’ Levi ’taken,’ the penitent is taken out of the mass of the perishing, and by God’s grace given to the Church. And Jesus saith unto him, Follow me, either by preaching, or by the admonition of Scripture, or by internal illumination. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, he arose, and followed him. And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord’s talents. — Catena Aurea by Aquinas

Symeon the New Theologian: So then, let everyone who wants approach Him, and let the one say: “Son of David, have mercy on me”; and, if he hears, “What do you want Me to do for you?” let him say quickly, “Lord, let me receive my sight,” and right away he will hear, “So I desire. Receive your sight” [Luke 18:38-42]. Let another say, “Lord, my daughter”-i.e. my soul-“is severely possessed by a demon” [Matthew 15:22], and he will hear: “I will come to heal her” [Matthew 8:7]. If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, “Follow Me” (Matthew 9:9), then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, “Do you want to be healed?” [John 5:2-7], let him receive the word joyfully and reply immediately: “Yes, Lord, but I have no man to put me into the pool of repentance.” And then if he should hear, “Rise, take up your bed, and follow me,” let him get up right away and run after the footsteps of the One Who has called him from on high. - “Second Ethical Discourse”

Tertullian: Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith. — On Idolatry

Tertullian: If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father’s obsequies, fulfilled, before he heard it, that highest precept of the Lord, “He who prefers father or mother to me, is not worthy of me. — On Baptism

Matthew 9:10

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same show that it was in Levi’s, that is, in Matthew’s house. — Catena Aurea by Aquinas

Jerome: (V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard it, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means: “I desire mercy, and not sacrifice.” For I came not to call the righteous, but sinners.’’ — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick. — Catena Aurea by Aquinas

John Chrysostom: Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence. For not in a long time, but at once, He healed his vice. And not with him only doth He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings.

Now the publicans come together as to one of the same trade; for he, exulting in the entrance of Christ, had called them all together. The fact is, Christ used to try every kind of treatment; and not when discoursing only, nor when healing, nor when reproving His enemies, but even at His morning meal, He would often correct such as were in a bad way; hereby teaching us, that every season and every work may by possibility afford us profit. And yet surely what was then set before them came of injustice and covetousness; but Christ refused not to partake of it, because the ensuing gain was to be great: yea rather He becomes partaker of the same roof and table with them that have committed such offenses. For such is the quality of a physician; unless he endure the corruption of the sick, he frees them not from their infirmity.

And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew’s house, and thirdly, in company with many publicans. See at least how they reproach Him with this. “Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners.”

Let them hear, as many as are striving to deck themselves with great honor for fasting, and let them consider that our Lord was called “a man gluttonous and a winebibber,” and He was not ashamed, but overlooked all these things, that he might accomplish what He had set before him; which indeed was accordingly done. For the publican was actually converted, and thus became a better man.

And to teach thee that this great thing was wrought by his partaking of the table with Him, hear what Zacchaeus saith, another publican. I mean, when he heard Christ saying, “To-day, I must abide in thy house,” the delight gave him wings, and he saith, “The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold.” And to him Jesus saith, “This day is salvation come to this house.” So possible is it by all ways to give instruction. — Homily on the Gospel of Matthew 30

Peter Chrysologus: Jesus’ sitting at table has more significance for Matthew than just dining. Jesus will be feasting not on food but on the return of sinners. He will call them back through feasting, collegiality and human affection, enjoying himself with their pleasant conversation while reclining at table. He knew that if they recognized him as a powerful judge they would be shattered by the terror of his majesty and overwhelmed by the sheer presence of God unveiled (nuda). Thus, veiled in a human body he was able to communicate with humans. He who wanted to assist the guilty hides the fact that he was a judge. He who did not deny dignity to faithful servants conceals his lordship. He who desired the weak to be embraced by a parent’s love covers his majesty. — SERMONS 29:4

Tertullian: Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a “strange” name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins “sinners” to “publicans,” it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them. — On Modesty

Matthew 9:11

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same. — Catena Aurea by Aquinas

Chromatius of Aquileia: According to the allegorical or mystical account, Matthew’s house is his mind, which Christ entered through Matthew’s faith in his grace. He is viewed as having truly “sat at table” there, for this same Matthew deserved to be the writer of this Gospel. Describing the Lord’s deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew’s house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table. — TRACTATE ON Matthew 45.5

Hilary of Poitiers: The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of “I desire mercy, and not sacrifice.” In other words, the law linked to the ritual of sacrifices was unable to give help, but health was in store for all in the granting of mercy. “For I have not come to call the righteous, but sinners to repentance.” He had come for all. So why does Jesus say that he did not come for the righteous? … No one is righteous by reason of the law. He therefore showed the emptiness of boasting about the law, because with sacrifices imposed on the sick for their health, mercy was needed for all things set down in the law. For if righteousness came from the law, forgiveness through grace would not be necessary.

John Chrysostom: But how is it, one may say, that Paul commands, “If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?” In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect, nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.

But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying, “Why eateth your Master with publicans and sinners?”

And when the disciples seem to be doing wrong, they intercede with Him, saying, “Behold thy disciples do that which is not lawful to do on the sabbath-day;” but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples. — Homily on the Gospel of Matthew 30

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness. — Catena Aurea by Aquinas

Matthew 9:12

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Luke adds to repentance, which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shows what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness: which is done by penitence. — Catena Aurea by Aquinas

Jerome: And the Lord was going to the feasts of sinners, so that He may have an opportunity to teach and provide spiritual food to His invited guests. Ultimately, as He was frequently described as going to feasts, it is only important what He did there, what He taught, in order to demonstrate both the humility of the Lord in going to sinners and the power of His teaching in the conversion of repentant sinners. But as for what follows: ‘I desire mercy, and not sacrifice’ (Hosea 6:6). And: ‘I have not come to call the righteous, but sinners,’ testifying of the prophet, he rebukes the scribes and Pharisees who consider themselves righteous, but reject the company of sinners and tax collectors. — Commentary on Matthew

John Chrysostom: What then saith Infinite Wisdom? “They that be whole need not a physician,” saith He, “but they that are sick.”

See how He turned their reasoning to the opposite conclusion. That is, while they made it a charge against Him that He was in company with these men: He on the contrary saith, that His not being with them would be unworthy of Him, and of His love of man; and that to amend such persons is not only blameless, but excellent, and necessary, and deserving of all sorts of praise.

After this, that He might not seem to put them that were bidden to shame, by saying, “they that are sick;” see how He makes up for it again, by reproving the others. — Homily on the Gospel of Matthew 30

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): He calls Himself a physician, because by a wonderful kind of medicine He was wounded for our iniquities that He might heal the wound of our sin. By the whole, He means those who seeking to establish their own righteousness have not submitted to the true righteousness of God. By the sick, He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God. — Catena Aurea by Aquinas

Tertullian: The Lord had come, of course, to save that which “had perished; " “a Physician.” necessary to “the sick” “more than to the whole.” This fact He was in the habit both of typifying in parables and preaching in direct statements. — On Modesty

Matthew 9:13

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shows how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law. — Catena Aurea by Aquinas

Jerome: (Verse 13) I desire mercy, and not sacrifice. For I did not come to call the righteous, but sinners. And the Lord was going to the feasts of sinners, so that He may have an opportunity to teach and provide spiritual food to His invited guests. Ultimately, as He was frequently described as going to feasts, it is only important what He did there, what He taught, in order to demonstrate both the humility of the Lord in going to sinners and the power of His teaching in the conversion of repentant sinners. But as for what follows: ‘I desire mercy, and not sacrifice’ (Hosea 6:6). And: ‘I have not come to call the righteous, but sinners,’ testifying of the prophet, he rebukes the scribes and Pharisees who consider themselves righteous, but reject the company of sinners and tax collectors. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): This text from Osee (Hosea 6:6.) is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners. — Catena Aurea by Aquinas

John Chrysostom: “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.”

Now this He said, to upbraid them with their ignorance of the Scriptures. Wherefore also He orders His discourse more sharply, not Himself in anger, far from it; but so as that the publicans might not be in utter perplexity.

And yet of course He might say, “Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body?” But He saith no such thing, but argues with them first from men’s common reasonings, and then from the Scriptures. For having said, “They that be whole need not a physician, but they that are sick;” and having covertly indicated that He Himself was the Physician; after that He said, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, “Who feedeth a flock, and eateth not of the milk thereof?” then he brings in the Scriptures also, saying, “It is written in the law of Moses, Thou shall not muzzle the ox that treadeth out the corn;” and again, “Even so hath the Lord ordained, that they which preach the gospel should live of the gospel.”

But to His disciples not so, but He puts them in mind of His signs, saying on this wise, “Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?” Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets, saying, “Learn ye what that meaneth, I will have mercy, and not sacrifice.”

The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, “Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this.” Much as He said also elsewhere, establishing this point: “My Father worketh hitherto, and I work:” so here again, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” “For as this is His will, saith Christ, so also mine.” Seest thou how the one is superfluous, the other necessary? For neither did He say, “I will have mercy, and sacrifice,” but, “I will have mercy, and not sacrifice.” That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.

Having then reproved them, both by common illustrations and by the Scriptures, He adds again, “I am not come to call righteous men, but sinners to repentance.”

And this He saith unto them in irony; as when He said, “Behold, Adam is become as one of us;” and again, “If I were hungry, I would not tell thee.” For that no man on earth was righteous, Paul declared, saying, “For all have sinned, and come short of the glory of God.” And by this too the others were comforted, I mean, the guests. “Why, I am so far,” saith He, “from loathing sinners, that even for their sakes only am I come.” Then, lest He should make them more careless, He staid not at the word “sinners,” but added, “unto repentance.” “For I am not come that they should continue sinners, but that they should alter, and amend.” — Homily on the Gospel of Matthew 30

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, Go; that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, I came not to call the righteous but sinners. — Catena Aurea by Aquinas

Symeon the New Theologian: This therefore what Paul himself also knew when he said rightly:

Those whom God foreknew, the same He also predestined; and those whom He predestined, He also called; and those whom He called, the same He also glorified. [Romans 8:29-30]

It is not God’s foreknowledge of those who, by their free choice and zeal, will prevail which is the cause of their victory, just as, again, it is not His knowing beforehand who will fall and be vanquished which is responsible for their defeat. Instead, it is the zeal, deliberate choice, and courage of each of us which effects the victory. Our faithlessness and sloth, our irresolution and indolence, on the other hand, comprise our defeat and perdition. So, while reclining on our bed of worldly affection and love of pleasure, let us not say: “Those whom God fore-knew, them also He predestined,” without perceiving just what it is we are saying. Yes, indeed, He truly knew you beforehand as inattentive and disobedient and lazy, but this is certainly not because He ordered or foreordained it that you should have no power to repent yourself nor, if you will it, to get up and obey. You, though, when you say this, are clearly calling God a liar. While He says, “I came not to call the righteous but sinners to repentance” [Matthew 9:13], you, lazy and unwilling to turn around and repent of your evil, contradict Him, as it were, and call Him a liar Who never lies, when you make such excuses as these. “Those who are going to repent”, you say, “were predestined, but I am not one of them. So, let them repent therefore whom God clearly foreknew, and whom He also predestined.” O what a lack of feeling! O shamelessness of soul and worse than the demons themselves! When did anyone ever hear of one of them saying such a thing? Where was it ever heard that a demon blamed God for its own damnation? Let us then not blame the demons, for here there is a human soul which thinks up blasphemies even worse than theirs. - “Second Ethical Discourse”

Tertullian: He therefore said: “You wash the outside of the cup,” that is, the flesh, “but you do not cleanse your inside part,” that is, the soul; adding: “Did not He that made the outside,” that is, the flesh, “also make the inward part,” that is to say, the soul?-by which assertion He expressly declared that to the same God belongs the cleansing of a man’s external and internal nature, both alike being in the power of Him who prefers mercy not only to man’s washing, but even to sacrifice. For He subjoins the command: “Give what ye possess as alms, and all things shall be clean unto you. — Against Marcion Book IV

Tertullian: Saith He not, “He who hath fallen shall rise again, and he who hath been averted shall be converted? “He it is, indeed, who “would have mercy rather than sacrifices.” The heavens, and the angels who are there, are glad at a man’s repentance. — On Repentance

Tertullian: “But,” say they, “God is good, 'and most good, ’ and pitiful-hearted, 'and a pitier, ‘and abundant in pitiful-heartedness, ' which He holds dearer than all sacrifice, ’ not thinking the sinner's death of so much worth as his repentance', a Saviour of all men, most of all of believers. — On Modesty

Matthew 9:14

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (ubi sup.) Though Matthew mentions only the disciples of John as having made this enquiry, the words of Mark rather seem to imply that some other persons spoke of others, that is, the guests spoke concerning the disciples of John and the Pharisees—this is still more evident from Luke; why then does Matthew here say, Then came unto him the disciples of John, (Luck 5:33.) unless that they were there among other guests, all of whom with one consent put this objection to Him? — Catena Aurea by Aquinas

Hilary of Poitiers: The Pharisees and John’s disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John’s disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life. — Commentary on Matthew 9.3

Jerome: (Verse 14) Then the disciples of John came to him, saying: Why do we and the Pharisees fast often, but your disciples do not fast? Proud question, and full of the arrogance of the Pharisees. Certainly, to say nothing else, the boasting of fasting should be reprehended. And the disciples of John could not be blameless, who were slandering him, whom they knew had been proclaimed by their master’s words, and were joining themselves to the Pharisees, whom they knew had been condemned by John, saying: O generation of vipers, who has shown you to flee from the coming wrath? — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): O boastful enquiry and ostentation of fasting much to be blamed, nor can John’s disciples be excused for their taking part with the Pharisees who they knew had been condemned by John, and for bringing a false accusation against Him whom they knew their master had preached. — Catena Aurea by Aquinas

John Chrysostom: He then having stopped their mouths every way, as well from the Scriptures as from the natural consequence of things; and they having nothing to say, proved as they were obnoxious to the charges which they had brought against Him, and adversaries of the law and the Old Testament; they leave Him, and again transfer their accusation to the disciples.

And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John; but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John’s disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, “and told Jesus;” but afterwards they returned to their former envy.

Now what say they? “Why do we and the Pharisees fast oft, but thy disciples fast not?”

This is the disease, which Christ long before was eradicating, in the words, “When thou fastest, anoint thy head, and wash thy face;” foreknowing the evils that spring therefrom. But yet He doth not rebuke even these, nor say, “O ye vainglorious and over-busy;” but He discourses to them with all gentleness. — Homily on the Gospel of Matthew 30

Peter Chrysologus: What did John’s disciples have in common with the Pharisees if not a bond of ill will uniting those whom discipline had separated? In this case jealousy loses its bearings: Accustomed to separating people, it united them. The Jews were not disposed to esteem Moses less than the Lord, and John’s disciples were by no means willing to prefer Christ to John. Thus they grumbled in common spite against Christ. “Why do we and the Pharisees often fast, whereas your disciples do not fast?” Why? Because with you, fasting is a matter of the law and not of the will. Fasting does not reflect the one who fasts but the one who orders the fast. And what is the fruit of fasting to you who fast unwillingly? — SERMONS 31.2

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): For John drank neither wine, nor strong drink, increasing his merit by abstinence, because he had no power over nature. But the Lord who has power to forgive sins, why should He shun sinners that eat, since He has power to make them more righteous than those that eat not? Yet doth Christ fast, that you should not avoid the command; but He eats with sinners that you may know His grace and power. — Catena Aurea by Aquinas

Tertullian: At all events, in the Gospel they think that those days were definitely appointed for fasts in which “the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of” the Law and the prophets until John. — On Fasting

Matthew 9:15

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Serm. 210. 3.) Otherwise; Every one who rightly fasts, either humbles his soul in the groaning of prayer, and bodily chastisement, or suspends the motion of carnal desire by the joys of spiritual meditation. And the Lord here makes answer respecting both kinds of fasting; concerning the first, which is in humiliation of soul, He says, The children of the bridegroom cannot mourn. Of the other which has a feast of the Spirit, He next speaks, where He says, No man putteth a patch of undressed cloth. Then we must mourn because the Bridegroom is taken away from us. And we rightly mourn if we burn with desire of Him. Blessed they to whom it was granted before His passion to have Him present with them, to enquire of Him what they would, to hear what they ought to hear. Those days the fathers before His coming sought to see, and saw them not, because they were placed in another dispensation, one in which He was proclaimed as coming, not one in which He was heard as present. For in us was fulfilled that He speaks of, The days shall come when ye shall desire to see one of these days, and shall not be able. (Luke 17:22.) Who then will not mourn this? Who will not say, My tears have been my meat day and night, while they daily say unto me, Where is now thy God? (Ps. 42:3.) With reason then did the Apostle seek to die and to be with Christ.

(De Cons. Ev. ii. 27.) That Matthew writes here mourn, where Mark and Luke write fast, shows that the Lord spake of that kind of fasting which pertains to humbling one’s self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore averted from the food of the body; showing that those who are occupied about the body, and owing to this retain their former desires, are not fit for this kind of fasting. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Figuratively; This His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received. — Catena Aurea by Aquinas

Jerome: (Verse 15.) And Jesus said to them: Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom will be taken away from them, and then they will fast. Christ is the bridegroom: the Church is the bride. From this holy and spiritual union, the Apostles are born, who cannot mourn as long as they see the bride in the bridal chamber and know that the bridegroom is with the bride. But when the wedding is over and the time of his passion and resurrection has come, then the sons of the bridegroom will fast. Some believe that after forty days of the Passion, fasting should be observed: although the immediate arrival of Pentecost and the Holy Spirit indicate the celebration to us. And on this occasion, Montanus, Prisca, and Maximilla also observe Lent after Pentecost: because, with the bridegroom taken away, the children of the bridegroom should fast. However, the custom of the Church comes from the passion of the Lord and the resurrection through the humility of the flesh, so that we may be prepared for the spiritual nourishment of the body through the fasting of the flesh. According to the tropology, it must be known that as long as the bridegroom is with us and we are in joy, we cannot fast or mourn. But when he departs from us because of our sins, then fasting must be announced, then mourning must be undertaken. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Christ is the Bridegroom and the Church the Bride. Of this spiritual union the Apostles were born; they cannot mourn so long as they see the Bridegroom in the chamber with the Bride. But when the nuptials are past, and the time of passion and resurrection is come, then shall the children of the Bridegroom fast. The days shall come when the bridegroom shall be taken from them, and then shall they fast.

Hence some think that a fast ought to follow the forty days of Passion, although the day of Pentecost and the coming of the Holy Spirit immediately bring back our joy and festival. From this text accordingly, Montanus, Prisca, and Maximilla enjoin a forty days’ abstinence after Pentecost, but it is the use of the Church to come to the Lord’s passion and resurrection through humiliation of the flesh, that by carnal abstinence we may better be prepared for spiritual fulness.

Or; When He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on. — Catena Aurea by Aquinas

John Chrysostom: “The children of the bride-chamber cannot fast, as long as the bridegroom is with them.” Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.

Now their meaning is like this; “Granted,” say they, “Thou doest this as a physician; why do Thy disciples also leave fasting, and cleave to such tables?” Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed “both we,” it is said, “and the Pharisees, fast oft.” And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, “I fast twice in the week.”

What then saith Jesus? “Can the children of the bridechamber fast, while the bridegroom is with them.” Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, “These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love.” However, nothing of this kind doth He say, but with all gentleness, “The children of the bridechamber cannot fast, so long as the bridegroom is with them;” recalling to their mind John’s words, when he said, “He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom’s voice.”

Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high, so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He saith this. So also Isaiah, discoursing of it, calls it “an affliction of the soul;” and Moses too in like manner.

Not however by this only doth He stop their mouths, but by another topic also, saying, “Days will come, when the bridegroom shall be taken from them, and then shall they fast.”

For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them; but spoken to others, it would become rather less intolerable to them.

It being also natural for them to pride themselves on John’s calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature. — Homily on the Gospel of Matthew 30

Philoxenus of Mabbug: When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, “It is not that which goeth into a man which defileth him;” for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attention. For he is not willing to hearken unto the other verse which saith, “Whosoever wisheth to be My disciple, let him deny himself, and take up his cross and follow Me;” nor unto the other which saith, “Whosoever wisheth to make his life to live shall destroy it,” nor that which He spake unto His disciples, saying, “In the world ye shall have tribulations;” nor the words, “When the Bridegroom shall be taken from the children of the bridechamber, then shall ye fast.” — 13 Ascetic Discourses, Discourse 10 – On Gluttony

Severus of Antioch: When John’s disciples approached … they questioned him even while he was at table, in the manner of a physician with the publicans: “Why do we and the Pharisees often fast, whereas your disciples do not fast?” Do you see how the same jealousy motivates and provokes birds of a feather and is made keen by the cruel goad of envy? On the one hand, it set the Pharisees, who boasted about being teachers, against the Teacher. For that reason they also said, “Why does your teacher eat with tax collectors and sinners?” On the other hand, envy set John’s disciples against Christ’s disciples. That is why they also said, “How come your disciples do not fast?” — CATHEDRAL SERMONS, HOMILY 92

Severus of Antioch: It is with the words of John, your own teacher, whom you esteem so highly, that I answer you. Keep it in mind, and you will have the answer to your question. When John bore witness concerning me, he said, “He who has the bride is the bridegroom.” So, if I am the bridegroom and you don’t make a liar out of your own teacher, you know in advance that it is important for my disciples, while they are the children of the marriage … to be gay and joyful and not to become upset or miserable over fasting. In certain respects, fasting is a source of annoyance and can also be arduous for those without a mature disposition. — CATHEDRAL SERMONS, HOMILY 92

Matthew 9:16

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): By these examples He shows that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace. — Catena Aurea by Aquinas

Jerome: (V. 16, 17) However, no one puts a patch of unshrunk cloth on an old garment. For the patch pulls away from the garment, and a worse tear is made. Nor do people put new wine into old wineskins; otherwise the wineskins burst, the wine is spilled, and the wineskins are ruined. But they put new wine into fresh wineskins, and both are preserved. These words were spoken by him to them. What he means is this: Until someone is born again and the old self is removed through my suffering, and he puts on a new self, he cannot bear the stricter commands of fasting and continence, lest through excessive severity he lose even the faith that he seems to possess now. But he set forth two examples, both of the old and the new, and of clothing. By the old wineskins we must understand the scribes and Pharisees. The new patch of clothing and the new wine represent the teachings of the Gospel, which the Jews cannot bear, lest a greater tear be made. The Galatians also desired to do something similar, mixing the precepts of the Gospel with the precepts of the Law, and putting the new wine into old wineskins; but the Apostle speaks to them, saying: O foolish Galatians! Who has bewitched you into not obeying the truth? (Gal. III, 1) Therefore, the word of the Gospel should be infused into the apostles rather than the Scribes and Pharisees, who were corrupted by the traditions of the elders and could not keep the sincerity of Christ’s teachings. For there is a difference between the purity of a virginal soul, untouched by the contamination of previous vices, and the filth of one that has succumbed to the desires of many. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Otherwise; By the old garment, and old skins, we must understand the Scribes and Pharisees; and by the piece of new cloth, and new wine, the Gospel precepts, which the Jews were not able to bear; so the rent was made worse. Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ’s precepts. — Catena Aurea by Aquinas

John Chrysostom: Then what He had done before, this He doth here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences, but finding fault at random.

“For no man,” saith He, “putteth a piece of new cloth unto an old garment.”

He is again establishing His argument by illustrations from common life. And what He saith is like this, “The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions.”

And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently. — Homily on the Gospel of Matthew 30

Peter Chrysologus: He says that the fabric of the old law was worn away by Judaic zealousness, corrupted by the senses, split apart by factions and worn out by impure actions. The shrunk cloth of the gospel he calls a garment. But make note of the cloth, not simply the tear but the beginning of the weave. First of all, the fabric of Christ’s royal garment was woven out of wool that came from a lamb: “The Lamb of God who takes away the sins of the world.” The royal vestment was a woven vestment, which the blood of his passion tinged with purple splendor. — SERMONS 31.4.12

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, It taketh its wholeness from the garment, and the rent is made worse. — Catena Aurea by Aquinas

Tertullian: How is it, again, that he tells us that “a piece of new cloth is not sewed on to an old garment,” or that “new wine is not trusted to old bottles,” when he is himself patched and clad in an old suit of names? How is it he has rent off the gospel from the law, when he is wholly invested with the law,-in the name, forsooth, of Christ? What hindered his calling himself by some other name, seeing that he preached another (gospel), came from another source, and refused to take on him a real body, for the very purpose that he might not be supposed to be the Creator’s Christ? Vain, however, was his unwillingness to seem to be He whose name he was willing to assume; since, even if he had been truly corporeal, he would more certainly escape being taken for the Christ of the Creator, if he had not taken on him His name. — Against Marcion Book III

Tertullian: The Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. — On Prayer

Matthew 9:17

Jerome: What he means is this: Until someone is born again and the old self is removed through my suffering, and he puts on a new self, he cannot bear the stricter commands of fasting and continence, lest through excessive severity he lose even the faith that he seems to possess now. But he set forth two examples, both of the old and the new, and of clothing. By the old wineskins we must understand the scribes and Pharisees. The new patch of clothing and the new wine represent the teachings of the Gospel, which the Jews cannot bear, lest a greater tear be made. The Galatians also desired to do something similar, mixing the precepts of the Gospel with the precepts of the Law, and putting the new wine into old wineskins; but the Apostle speaks to them, saying: O foolish Galatians! Who has bewitched you into not obeying the truth? (Gal. III, 1) Therefore, the word of the Gospel should be infused into the apostles rather than the Scribes and Pharisees, who were corrupted by the traditions of the elders and could not keep the sincerity of Christ’s teachings. For there is a difference between the purity of a virginal soul, untouched by the contamination of previous vices, and the filth of one that has succumbed to the desires of many. — Commentary on Matthew

John Chrysostom: “Neither do men put new wine into old bottles.”

Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people “a girdle,” and makes mention again of “bottles” and of “wine.” Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.

But Luke adds something more, that the new also is rent, if thou put it upon the old. Seest thou that so far from any advantage taking place, rather the mischief is increased?

And while He speaks of the present, He foretells also the future; as that they shall hereafter be new but until that come to pass, nothing austere and grievous ought to be imposed on them. For he, saith Christ, that seeks to instill the high doctrines before the proper time, thenceforth not even when the time calls will he find them to his purpose, having once for all made them unprofitable. And this comes to pass not by any fault of the wine, nor of the deceivers, but from the unseasonable act of them that put it in.

Hereby He hath taught us also the cause of those lowly expressions, which He was continually using in discourse with them. That is, by reason of their infirmity He said many things very short of His proper dignity; which John also pointing out, relates Him to have said, “I have many things to say unto you, but ye cannot bear them now.” Here, that they might not suppose those things only to be which He had spoken, but might imagine to themselves others also, and far greater; He set before them their own infirmity, with a promise that when they should have become strong, He would tell them also the rest; which thing He saith here too, “Days will come, when the bridegroom shall be taken from them, and then shall they fast.” — Homily on the Gospel of Matthew 30

Philoxenus of Mabbug: And for this reason it is especially meet that every one who becometh a disciple of Christ should, from his earliest age, lay the foundation of his instruction in such a way that all his subsequent growth may receive goodly habits, and that the world may not exhaust the power of his soul and body, after which he may draw nigh to this service like an old and worn out vessel; but, according to what is said by our Lord, “Let us put new wine into new bottles, and both will be preserved”. And thus in the beginning of our youth, when as yet our foundation is new, and while our strength is yet in us, and our freshness hath not been made old by sin, let us put within ourselves the new wine of the doctrine of Christ, that we may be able to endure the fervour of the love of the doctrine of Christ, so that while we preserve it we may ourselves be preserved through it from all evil things, more especially when the power of our soul hath not been violated and carried off by the work of the service of profane things. — 13 Ascetic Discourses, Discourse 1 – Prologue

Philoxenus of Mabbug: Now this our Redeemer Himself shewed aforetime in His luminous teaching, saying, “No man poureth new wine into old bottles, lest the wine burst the skins, and the wine be poured out, and the skins be destroyed; but they pour new wine into new bottles, and both are preserved.” So long as sin liveth or is wrought in thee by deed or in thought, or a carnal wish belonging to the world ariseth in thee, thou art still an old vessel, and thou art not able to receive the new wine of the wisdom of Christ. Make new thyself then by the dismissal of thy passions, and thou shalt be able to take within thee immediately the new wine of the doctrine of Christ. Forsake everything, even as the Apostles forsook everything, and then thou mayest seek boldly to be set to rule over the treasures of the spirit. — 13 Ascetic Discourses, Discourse 9 – Second Discourse on Poverty

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; Neither do men put new wine into old skins. By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, These men are full of new wine. (Acts 2:13.) — Catena Aurea by Aquinas

Matthew 9:18

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Ev. ii. 28.) This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the daemons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue’s daughter. If the ruler came to Him while He was yet speaking that of the new patch, and the new wine, then no other act of speech of his intervened. And in Mark’s account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, And behold a man, whose name was Jairus, (Luke 8:41.) is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. While he spake these things unto them, behold, one of their chief men, namely, Jairus, the ruler of the synagogue, came to him, and worshipped him, saying, Lord, my daughter is even now dead. It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, She is dead, trouble not the Master, for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called to life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus’ words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man’s words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man’s meaning in words other than those actually used. — Catena Aurea by Aquinas

Hilary of Poitiers: The prayers of the ruler, the faith of the woman, the gathering of the crowd in the house and the shouting of the two blind men, as well as the bringing of the deaf and dumb demoniac … are all interrelated. The ruler here is understood to be the law. He prays to the Lord for the people. The law has nourished them on Christ in the expectation of his foretold coming, and he restores life to the dead girl. Now we do not read of any ruler who was a believer. Hence the person of this praying ruler may rightly be taken as a model of the law. The Lord promised to help him, and he made good on his promise. — Commentary on Matthew 9.5

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Figuratively, this ruler is to be understood as the Law, which prays the Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for. — Catena Aurea by Aquinas

Jerome: (Verse 18, 19.) Behold, a certain ruler came forward and worshipped him, saying: My daughter has just died; but come, lay your hand upon her, and she will live. And Jesus arose and followed him, and so did his disciples. The eighth sign is in which the ruler asks for his daughter to be raised, not wanting to be excluded from the mystery of true circumcision; but a woman who had been flowing with blood enters, and is healed in the eighth place, so that the ruler’s daughter comes as the ninth, according to what is said in the Psalms: Ethiopia will stretch out her hands to God (Psalms 67:32). And so, all Israel will be saved; as it is written: ‘The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them, when I take away their sins.’ (Romans 11:25-26). — Commentary on Matthew

John Chrysostom: The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately.

And if Luke say that men came, saying, “Trouble not the Master, for she is dead;” we will say this, that the expression, “she is even now dead,” was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.

But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. “For I thought,” saith he, “he will surely come out, and will lay on his hand.” For in truth they who are more or less dull of temper, require sight and sensible things. — Homily on the Gospel of Matthew 31

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): (part. e Beda.) Or; The ruler of the synagogue signifies Moses; he is named Jairus, ‘illuminating,’ or, ’that shall illuminate,’ because he received the words of life to give to us, and by them enlightens all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While then the Word of God is hastening to this ruler’s daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler’s daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith. She believed, spake her belief, and touched, for by these three things, faith, word, and deed, all salvation is gained. She came behind Him, as He spake, If any one serve me, let him follow me; (John 12:26.) or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. (Acts 13:46.) And from the time of the Lord’s coming the Gentiles began to be healed. — Catena Aurea by Aquinas

Matthew 9:19

John Chrysostom: And whereas Mark saith, He took the three disciples, and so doth Luke; our evangelist merely saith, “the disciples.” Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent doth He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.

And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men’s were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude. — Homily on the Gospel of Matthew 31

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked; And Jesus rose, and followed him. Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shows how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; And his disciples went with him. — Catena Aurea by Aquinas

Matthew 9:20

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. — Catena Aurea by Aquinas

Jerome: (Ver. 20) And behold, a woman who had been suffering from a flow of blood for twelve years came up behind Him and touched the fringe of His cloak. In the Gospel according to Luke, it is written that the daughter of a ruler had reached the age of twelve (Luke 8). Note, therefore, that during that time this woman, that is, the people of the Gentiles, began to be sick, while the people of the Jews believed. For unless a comparison of virtues is made, vice is not revealed. But this woman, flowing with blood, does not approach the Lord in the house, nor in the city, for according to the Law she was excluded from the cities (Leviticus 15, Numbers 5); but on the way, as the Lord walks, so that while He goes to another, another may be healed. Hence the apostles say: ‘It was necessary that the word of God should be preached to you, but since you judged yourselves unworthy of salvation, we turn to the Gentiles’ (Acts 13:46). — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured. — Catena Aurea by Aquinas

John Chrysostom: Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead.

And she durst not invite him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, “Shall I indeed be delivered from the disease? shall I indeed fail of deliverance?” But confident of her health, she so approached Him. “For she said,” we read, “in herself, If I may only touch His garment, I shall be whole.” Yea, for she saw out of what manner of house He was come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope. — Homily on the Gospel of Matthew 31

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord’s feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord’s hem was not made to wound, but to heal, and therefore it follows, For she said within herself, If I can but touch his garment, I shall be made whole. How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; But Jesus turning and seeing her, said, Be of good cheer, daughter, thy faith hath made thee whole. — Catena Aurea by Aquinas

Matthew 9:21

Jerome: (Verse 21) For she said within herself, If I shall touch but his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, According to the Law, he who touches a woman who is menstruating or has a discharge of blood is unclean (Lev. 20:25). She touches the Lord for this reason, that she may be healed of the defect of blood. — Commentary on Matthew

Matthew 9:22

Augustine of Hippo: The daughter of the synagogue ruler signifies the Jewish people, whereas the woman signifies the church of the Gentiles. The Lord Christ, born of the Jews in the flesh, was presented to those Jews in the flesh. But he sent others to the Gentiles; he did not go himself. His bodily and visible community ties were in Judea. Therefore the apostle says, “For I say that Christ has been a minister of the circumcision in order to show God’s fidelity in confirming the promises made to our fathers.” It was said to Abraham, “By your descendants shall all the nations of the earth bless themselves,” “that the Gentiles might glorify God for his mercy.” Therefore Christ was sent to the Jews. He went to restore life to the daughter of the synagogue ruler. The woman appears on the scene, and she is healed. She is healed first in faith, being practically ignored by the Savior, for he said, “Who touched me?” Here we have an ignoring attitude by God and faith in the mystery by her. It means something when someone who cannot ignore, ignores. And what does it mean? It points to the healed church of the Gentiles, the bodily presence of which is not seen by Christ, whose voice is heard in the psalm: “People whom I had not known served me. As soon as they heard of me they obeyed me.” The world heard and it believed. The Jewish people saw and at first they crucified. But later they too came to him. Also the Jews will believe—but at the end of the world. — SERMONS 63B

Hilary of Poitiers: As the woman is healed, the crowd of sinners is made whole. At first it seemed more appropriate to follow the law of cleanliness. But a more pristine wholeness is restored to publicans and sinners in the appearance of the woman. Thus, upon meeting the Lord as he was passing by, she believed firmly that by touching his garment she would be healed of her flow of blood. Dressed in shabby clothes and defiled by the uncleanness of her interior affliction, in her faith she hastens to touch the tassel of his cloak. In the midst of the apostles she sought to touch the gift of the Holy Spirit as it was coming from Christ’s body. She is suddenly healed.… The Lord praised her faith and constancy, because what had been prepared for Israel, the common people of the Gentiles were now claiming for themselves. — Commentary on Matthew 9.6

Jerome: (Verse 22) Have faith, daughter, your faith has saved you: and the woman was saved from that hour. Therefore, daughter, because your faith has saved you. He did not say, your faith will save you, but has saved you. For in what you have believed, you have already been saved. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): He said not, Thy faith shall make thee whole, but, hath made thee whole; for in that thou hast believed, thou art already made whole. — Catena Aurea by Aquinas

John Chrysostom: What then doth Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes.

It is true indeed that some of the senseless ones say, “He does this for love of glory. For why,” say they, “did He not suffer her to be hid?” What sayest thou, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory?

For what intent then doth He bring her forward? In the first place He puts an end to the woman’s fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, “Trouble not the Master, for the damsel is dead;” and those in the house laughed Him to scorn, when He said, “She sleepeth;” and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He saith unto him: “Fear not, do thou believe only, and she shall be made whole.”

Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, “Trouble not the Master.” This again surely the evangelist obscurely signifies, when he saith, “While He yet spake, there came from the house certain which said, Thy daughter is dead, trouble not the Master.” For His will was that her death should be believed, that her resurrection might not be suspected. And this He doth in every instance. So also in the case of Lazarus, He waited a first and a second and a third day.

On account then of all these things He brings her forward, and saith, “Daughter, be of good cheer,” even as He had said also to the paralyzed person, “Son, be of good cheer.” Because in truth the woman was exceedingly alarmed; therefore He saith, “be of good cheer,” and He calls her “daughter;” for her faith had made her a daughter. After that comes also her praise: “Thy faith hath made thee whole.”

But Luke tells us also other things more than these concerning the woman. Thus, when she had approached Him, saith he, and had received her health, Christ did not immediately call her, but first He saith, “Which is he that touched me?” Then when Peter and they that were with Him said, Master, the multitude throng Thee, and press Thee, and sayest Thou, who touched me?” (which was a very sure sign both that He was encompassed with real flesh, and that He trampled on all vainglory, for they did not follow Him at all afar off, but thronged Him on every side); He for His part continued to say, “Somebody hath touched me, for I perceive that virtue is gone out of me;” answering after a grosser manner according to the impression of His hearers. But these things He said, that He might also induce her of herself to make confession. For on this account neither did He immediately convict her, in order that having signified that He knows all things clearly, He might induce her of her own accord to publish all, and work upon her to proclaim herself what had been done, and that He might not incur suspicion by saying it.

Seest thou the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bringing the Physician altogether to his house, but for her a mere touch suffered. For though she was bound by her affliction, yet her faith had given her wings. And mark how He comforts her, saying, “Thy faith hath saved thee.” Now surely, had He drawn her forward for display, He would not have added this; but He saith this, partly teaching the ruler of the synagogue to believe, partly proclaiming the woman’s praise, and affording her by these words delight and advantage equal to her bodily health.

For that He did this as minded to glorify her, and to amend others, and not to show Himself glorious, is manifest from hence; that He indeed would have been equally an object of admiration even without this (for the miracles were pouring around Him faster than the snow-flakes, and He both had done and was to do far greater things than these): but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for “she came,” it is said, “trembling”); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, “Go in peace.” — Homily on the Gospel of Matthew 31

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): What is this that He bids her, Be of good cheer, seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation. — Catena Aurea by Aquinas

Matthew 9:23

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. 8. 52.) For by the ancient custom minstrels were engaged to make lamentation for the dead. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Mystically; The Lord enters the ruler’s house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing. — Catena Aurea by Aquinas

Jerome: (Verse 23) And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, He said, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. But when the people were put forth, he went in, and took her by the hand, and the maid arose. And the fame hereof went abroad into all that land. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): To this day the damsel lays dead in the ruler’s house; and they that seem to be teachers are but minstrels singing funeral dirges. The Jews also are not the crowd of believers, but of people making a noise. But when the fulness of the Gentiles shall come in, then all Israel shall be saved. — Catena Aurea by Aquinas

John Chrysostom: Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then doth Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. — Homily on the Gospel of Matthew 31

Peter Chrysologus: Christ reaches the house and sees the girl who appears to be dead. In order to move faithless hearts to faith, he says that the ruler’s daughter is sleeping and is not dead. Ostensibly it is not easier to rise from death than to rise from sleep. So he says, “The girl is asleep, not dead.” With God, indeed, death is sleep, for God can bring a dead person back to life sooner than a sleeping person can be wakened from sleep by humans; and God can sooner restore life-giving warmth to limbs frozen in death than humans can infuse vigor in bodies immersed in sleep. Hear the words of the apostle: “In a moment, in the twinkling of an eye the dead shall rise.” Because the blessed apostle was unable to refer to the speed of the resurrection in words, he opted for examples. How could he touch upon rapidity when divine power anticipates rapidity itself? And how does time enter the picture when something eternal is given outside of time? Even as time applies to temporality, so does eternity exclude time. — SERMONS 34.5.21

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): Morally; The damsel dead in the house is the soul dead in thought. He says that she is asleep, because they that are now asleep in sin may yet be roused by penitence. The minstrels are flatterers who cherish the dead. — Catena Aurea by Aquinas

Matthew 9:24

Bede ((as quoted by Aquinas, AD 1274)): (in Luc.) As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection. — Catena Aurea by Aquinas

Jerome: (Vers. 24.) Step back, for the girl is not dead, but sleeping. And they laughed at him. For in God, all things live. — Commentary on Matthew

John Chrysostom: And before her resurrection too, He raises her in His word; saying, “The maid is not dead, but sleepeth.” And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, “Our friend Lazarus sleepeth;” and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.

But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, “What is that in thine hand?” in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, “Where have ye laid him?” that they who had said, “Come and see,” and “he stinketh, for he hath been dead four days,” might no longer be able to disbelieve His having raised a dead man. — Homily on the Gospel of Matthew 31

Matthew 9:25

Chromatius of Aquileia: In the flute players and bustling onlookers who laughed to scorn the Lord who said, “The girl is asleep, not dead,” we see an example of the synagogue rulers and the onlookers of Jewish people who, when they heard that the hope of eternal life had been promised by the Son of God to the Gentiles, held up to ridicule and contempt this great grace of the Lord. Not unjustly did the Lord order them to be sent outside. He showed that incredulous and unbelieving people of this kind are to be excluded from the promise of eternal life or from God’s kingdom by him who is the Author of life and the Lord of the heavenly kingdom. — TRACTATE ON Matthew 47.7

Chromatius of Aquileia: In the synagogue ruler we perceive a figure of the prophets or apostles, especially Peter, by whom the calling of the Gentiles was first heard; that is, the girl represented all those holy people who pleased God, not through the works of the law but through the righteousness of faith.…Moreover, for us to understand that the entire mystery of our salvation is prefigured in this girl; after she was raised from the dead, as Luke reports, the Lord directs her to eat something. Evidently the order of our faith and salvation is here shown. For when each believer among us is freed in baptism from perpetual death and comes back to life upon acceptance of the gift of the Holy Spirit, it is necessary that the person also be directed to eat that heavenly bread about which the Lord says, “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.” — TRACTATE ON Matthew 47.6-7.24

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again. — Catena Aurea by Aquinas

Jerome: (Verse 25.) And when the crowd had been thrown out, he entered. For they were not worthy to see the mystery of the one rising again, who they derided with unworthy insults. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): They that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, And when the multitude was put forth, he entered, and took her by the hand, and the maid arose.

He took her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive. — Catena Aurea by Aquinas

John Chrysostom: Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.

And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, “Lay thy hand upon her;” He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, “Loose him, and let him go,” and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.

But do thou mark, I pray thee, not her resurrection only, but also His commanding “to tell no man;” and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.

For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being. — Homily on the Gospel of Matthew 31

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence. — Catena Aurea by Aquinas

Matthew 9:26

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): His fame went about into all that country; that is, the salvation of the elect, the gift and works of Christ are preached. — Catena Aurea by Aquinas

Jerome: (Verse 26) And he took her by the hand. And the girl arose: And this report went forth into all that land. Unless the hands of the Jews, which are full of blood, are first cleansed, their synagogue will not rise again. — Commentary on Matthew

Matthew 9:27

Chromatius of Aquileia: According to one allegorical interpretation, these two blind men symbolize the two kingdoms into which the Jews were divided (after Solomon’s death, between Rehoboam and Jeroboam). According to another interpretation, we might consider the people of the Jews and the people of the Gentiles as being prefigured in these two blind men. But this would not be appropriate. For would it be possible for the people of the Gentiles, before being enlightened, to declare Christ to be the Son of David, for they had not heard of the law or the prophets? For that reason, more properly it is understood concerning these two blind men that they did know from the law and the prophets that Christ is the Son of David. Both were blind, therefore, through their own unfaithfulness, for they were not yet able to see the true light, the only Son of God who was foretold in the law and the prophets. Bereft of the light of faith and covered by the veil of the law, they were being held in the gloom of blindness, according to the blessed apostle who says, “To this day whenever Moses is read a veil lies over their minds; but when one turns to the Lord the veil is removed.” And again: “For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away.” Therefore sight was restored to these blind men as soon as they expressed their faith in the Son of God. This shows that whoever from these two peoples should believe that the Son of God came to save humankind would receive knowledge of the true light as soon as the blindness of error is removed. — TRACTATE ON Matthew 48.2

Hilary of Poitiers: At that point, two blind men follow the Lord as he was passing by. But if they could not see, how could the blind men know of the Lord’s departure as well as his name? Moreover, they called him “Son of David” and asked to be made well. In the two blind men, the entire earlier prefiguration is complete. The ruler’s daughter seems to be from these people, namely, the Pharisees and John’s disciples, who already made common cause in testing the Lord. To these unknowing persons the law gave evidence as to the one from whom they sought a cure. It indicated to them that their Savior in the flesh was of the line of David. It also introduced light to the minds of those who were blind from past sins. They could not see Christ but were told about him. The Lord showed them that faith should not be expected as a result of health but health should be expected because of faith. The blind men saw because they believed; they did not believe because they saw. From this we understand that what is requested must be predicated on faith and that faith must not be exercised because of what has been obtained. If they should believe, he offers them sight. And he charges the believers to be silent, for it was exclusively the task of the apostles to preach. — Commentary on Matthew 9.9

Jerome: (Verse 27) And as Jesus passed on from there, two blind men followed him, crying out and saying, ‘Have mercy on us, Son of David.’ As Jesus passed through the house of the ruler and was going to his own house, as we read above: Getting into a boat, he crossed over and came to his own city. The two blind men cried out, saying, ‘Have mercy on us, Son of David.’ And yet they were not healed on the way, as they thought; but after he came to his own house, they approached him and entered: and their faith is first tested, so that they may receive the light of true faith. Earlier we presented a sign regarding the prince’s daughter and the hemorrhaging (or sick) woman, now this is added: that as there was death and weakness there, here blindness is shown. Both peoples were blind when the Lord passed through this world, and desired to return to their homes. But unless they confess and say, ‘Have mercy on us, Son of David,’ and when Jesus asks, ‘Do you believe that I am able to do this?’ He responds: Indeed, Lord, he does not receive his former sight. In another Gospel, one blind man is written about, with torn clothes, sitting in Jericho, who is forbidden by the apostles to cry out; but through impudence, he receives healing (Mark 10). This passage properly pertains to the people of the Gentiles and should be explained in its own volume. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): The miracles that had gone before of the ruler’s daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler’s house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.

Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David? — Catena Aurea by Aquinas

John Chrysostom: Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.

But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but “mercy.”

And they called Him “Son of David,” because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great. — Homily on the Gospel of Matthew 32

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord’s coming spread the knowledge thereof throughout the whole earth. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Rightly they call Him Son of David, because the Virgin Mary was of the line of David. — Catena Aurea by Aquinas

Matthew 9:28

Jerome: (Verse 28, 29.) Have mercy on us, Son of David. And when he came into the house, the blind men came to him, and Jesus said to them: Do you believe that I can do this for you? They said to him: Yes, Lord. Then he touched their eyes, saying: Let it be done to you according to your faith. And their eyes were opened. Let Marcion and Manichaeus, and other heretics, who tear apart the Old Testament, hear this and learn that the Savior is called the Son of David. For if he was not born in the flesh, how is he called the son of David? — Commentary on Matthew

Jerome: (Verse 27) And as Jesus passed on from there, two blind men followed him, crying out and saying, ‘Have mercy on us, Son of David.’ As Jesus passed through the house of the ruler and was going to his own house, as we read above: Getting into a boat, he crossed over and came to his own city. The two blind men cried out, saying, ‘Have mercy on us, Son of David.’ And yet they were not healed on the way, as they thought; but after he came to his own house, they approached him and entered: and their faith is first tested, so that they may receive the light of true faith. Earlier we presented a sign regarding the prince’s daughter and the hemorrhaging (or sick) woman, now this is added: that as there was death and weakness there, here blindness is shown. Both peoples were blind when the Lord passed through this world, and desired to return to their homes. But unless they confess and say, ‘Have mercy on us, Son of David,’ and when Jesus asks, ‘Do you believe that I am able to do this?’ He responds: Indeed, Lord, he does not receive his former sight. In another Gospel, one blind man is written about, with torn clothes, sitting in Jericho, who is forbidden by the apostles to cry out; but through impudence, he receives healing (Mark 10). This passage properly pertains to the people of the Gentiles and should be explained in its own volume. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this? — Catena Aurea by Aquinas

John Chrysostom: And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, “If it was of mere mercy that He saved, all men ought to be saved.” For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him “Son of David,” He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, “Believe ye that I am able to do this?” He did not say, “Believe ye that I am able to entreat my Father, that I am able to pray” but, “that I am able to do this?”

What then is their word? “Yea, Lord.” They call Him no more Son of David, but soar higher, and acknowledge His dominion. — Homily on the Gospel of Matthew 32

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.) — Catena Aurea by Aquinas

Matthew 9:29

John Chrysostom: And then at last He for His part lays His hand upon them, saying, “According to your faith be it unto you.” And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, “Let your eyes be opened,” but, “According to your faith be it unto you;” which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.

Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, “Son, be of good cheer, thy sins be forgiven thee.” And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith. — Homily on the Gospel of Matthew 32

Matthew 9:30

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others’ profit. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Or He enjoins silence on the blind men, because to preach was the Apostles’ office. — Catena Aurea by Aquinas

Jerome: (Verse 30, 31.) And Jesus warned them, saying, “See that no one knows.” But when they went out, they spread the news about him throughout that whole land. And the Lord, fleeing the glory of boastfulness because of his humility, had commanded this. And they, because of the remembrance of his grace, cannot remain silent about the kindness. Note, therefore, that something contrary to what was commanded must have happened. These blind men are healed in the tenth place. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit. — Catena Aurea by Aquinas

John Chrysostom: Then after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness.

“For Jesus,” it is said, “straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country.”

They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.

And if in another place we find Him saying, “Go thy way, and declare the glory of God,” that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this. — Homily on the Gospel of Matthew 32

Matthew 9:32

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Ev. ii. 29.) This account of the two blind men and the dumb dæmon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): The natural order of things is here preserved; the dæmon is first cast out, and there the functions of the members proceed. And the multitude marvelled, saying, It was never so seen in Israel. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): By the dumb and deaf, and dæmoniae, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body. — Catena Aurea by Aquinas

Jerome: What is called in Greek kophos is more commonly known as deaf rather than dumb, but the Scriptures indiscriminately use kophos to mean dumb or deaf. Spiritually, just as the blind men receive light, so too the dumb man’s tongue is loosened that he may speak and give glory to him whom he once rejected. — Commentary on Matthew

Jerome: (Verse 32) And when they had departed, behold, they brought to Him a man who was mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” But the Pharisees said, “He casts out demons by the ruler of the demons.” — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): The Greek word here (κωφὸς) is more frequent in common speech in the sense of ‘deaf,’ but it is the manner of Scripture to use it indifferently as either. — Catena Aurea by Aquinas

John Chrysostom: “And as they went out,” it is said, “behold, they brought unto Him a dumb man possessed with a devil.”

For the affliction was not natural, but the device of the evil Spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.

For this cause neither doth He require faith of him, but straightway heals the disease. — Homily on the Gospel of Matthew 32

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): Figuratively; As in the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the daemon is denoted the whole human race. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shows Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed. (Is. 35:6.) Whence it is said, When they were gone forth, they brought unto him a man dumb, and possessed with a dæmon.

For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a dæmon, because by dying in unbelief they were made subject to the power of the Devil.

They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy. — Catena Aurea by Aquinas

Matthew 9:33

Hilary of Poitiers: In the deaf and dumb and demoniac appear the need of the Gentiles for a complete healing. Beleaguered on all sides by misfortune, they were associated with all types of the body’s infirmities. And in this regard a proper order of things is observed. For the devil is first cast out; then the other bodily benefits follow suit. With the folly of all superstitions put to flight by the knowledge of God, sight and hearing and words of healing are introduced. The declaration of the onlookers followed their admiration over what took place: “Never has the like been seen in Israel.” Indeed, he whom the law could not help was made well by the power of the Word, and the deaf and dumb man spoke the praises of God. Deliverance has been given to the Gentiles. All the towns and all the villages are enlightened by the power and presence of Christ, and the people are freed from every impairment of the timeless malady. — Commentary on Matthew 9.10

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): But by the knowledge of God the frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): The wonder of the multitude is followed up by the confession, It was never so seen in Israel; because he, for whom there was no help under the Law, is saved by the power of the Word. — Catena Aurea by Aquinas

Jerome: (Verse 33, 34.) And the crowds marveled, saying: Never has it appeared like this in Israel. But the Pharisees said: By the prince of demons he casts out demons. The crowd confesses the works of God, and says: Never has it appeared like this in Israel. In the crowd, there is a confession of the nations. But because the Pharisees could not deny the power of God, they slandered his works and said: By the prince of demons he casts out demons, thus demonstrating the unbelief of the Jews through their slander even today. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day. — Catena Aurea by Aquinas

John Chrysostom: “For when the devil was cast out,” it saith, “the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.”

Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.

And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness. — Homily on the Gospel of Matthew 32

Matthew 9:34

John Chrysostom: “He casteth out devils through the prince of the devils.”

What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.

But He doeth the contrary. For after these their insults and revilings, He went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease. — Homily on the Gospel of Matthew 32

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Thus the Scribes and Pharisees denied such of the Lord’s miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, In the multitude of thy excellency thy enemies shall lie unto thee. (Ps. 66:3.) — Catena Aurea by Aquinas

Matthew 9:35

Cosmas Indicopleustes: And this very thing Matthew also shows when speaking thus: And Jesus went about their cities and villages teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of disease and all manner of sickness, thus implying that he wrought miracles of a nature consistent with what he preached. — The Christian Topography, Book 3

Jerome: (Verse 35.) And Jesus went about all the cities and towns, teaching in their synagogues and preaching the Gospel of the kingdom, and healing all illness and every infirmity. You see that He preached the Gospel equally to both villages and cities, that is, to both large and small, so that He would not consider the power of the nobles, but the salvation of the believers. He went through the cities, having this work that the Father had commanded: and this hunger, to save the unbelievers with His teaching. But He was teaching the Gospel of the kingdom in the synagogues and villages, and after preaching and teaching, He cured every illness and every infirmity, so that those whom his words did not persuade, his deeds would persuade. He is properly called the Lord, who cares for every illness and every infirmity, for nothing is impossible for Him. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, Teaching in their synagogues; this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not.

He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, Healing every sickness and every disease, for to Him alone nothing is impossible. — Catena Aurea by Aquinas

John Chrysostom: “He went about,” it is said, “all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.”

And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man’s sake, but God’s, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise’ sake, not for God’s sake, he applies himself to that kind of virtue.

For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place. — Homily on the Gospel of Matthew 32

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Understand, ‘of God;’ for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods.

It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God’s grace. — Catena Aurea by Aquinas

Matthew 9:36

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity. The Lord pities the people troubled with the violence of the unclean Spirit, and sick under the burden of the Law, and having no shepherd at hand to bestow on them the guardianship of the Holy Spirit. But of that gift there was a most abundant fruit, whose plenty far exceeded the multitude of those that drank thereof; how many soever take of it, yet an inexhaustible supply remains; and because it is profitable that there should be many to minister it, He bids us ask the Lord of the harvest, that God would provide a supply of reapers for the ministration of that gift of the Holy Spirit which was made ready; for by prayer this gift is poured out upon us from God. — Catena Aurea by Aquinas

Hilary of Poitiers: No instigator had stirred up the crowds. They were not harassed and helpless because of some mishap or disturbance. So why is Jesus so moved with compassion for these people? Clearly the Lord has pity on these people held in the sway of an unclean spirit and burdened by the law, because no shepherd was about to restore to them the guardianship of the Holy Spirit. The fruit of this gift was indeed potentially abundant but not yet harvested by anyone. The bounty of the Spirit overwhelms the multitude of those who take hold of it. For no matter how much it is gathered by everyone, it abounds in fruitfulness. And because it is good to have many people through whom he is served, he orders his disciples to pray to the Lord of the harvest to send forth as many laborers as possible into the harvest. He prays that God may bestow an abundance of reapers to take hold of what the gift of the Holy Spirit was preparing. Through prayer and exhortation, God pours out this gift upon us. — Commentary on Matthew 10.2

Jerome: (Verse 36.) But seeing the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples. The persecution of the flock and sheep and the disturbance of the crowds is the fault of the shepherds and the vice of the leaders. Hence it follows. — Commentary on Matthew

John Chrysostom: For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.

…

And contemplate Him here too beginning from love to man, not with any requital. “For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd.” This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, “It was never so seen in Israel:” these were affirming the contrary, “He casteth out devils through the prince of the devils.” — Homily on the Gospel of Matthew 32

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Herein Christ shows in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, Because they were troubled, and sick as sheep that have no shepherd—troubled either by dæmons, or by divers sicknesses and infirmities. — Catena Aurea by Aquinas

Matthew 9:37

Gregory the Dialogist: When the preachers were sent, let us hear what he says: “The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he send laborers into his harvest.” For the great harvest the laborers are few, which we cannot speak of without heavy grief, because even if there are those who hear good things, there are none to speak them. Behold, the world is full of priests, yet in God’s harvest a worker is found very rarely, because we have indeed taken up the priestly office, but we do not fulfill the work of the office. — Forty Gospel Homilies, Homily 17

Jerome: (Verse 37, 38.) Indeed, the harvest is plentiful, but the laborers are few. Therefore, pray to the Lord of the harvest to send out laborers into his harvest. The abundant harvest signifies the multitude of people, while the few laborers represent a shortage of workers. And it is commanded to pray to the Lord of the harvest to send out laborers into his harvest. These are the laborers whom the Psalmist speaks of, saying: Those who sow in tears will reap with joy. Going forth, they went and wept, carrying their seeds. But when they come, they will come with joy, carrying their sheaves (Psalms 126:7-8). And to speak more plainly, the abundant harvest is the entire crowd of believers. However, the workers are few, like the apostles and those who imitate them and are sent to the harvest. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): The great harvest denotes the multitude of the people; the few labourers, the want of instructors. — Catena Aurea by Aquinas

John Chrysostom: And not even at this doth He stop, but He exhibits also another instance of His forethought. That is,

“When He saw,” it is said, “the multitudes, He was moved with compassion on them, because they were troubled, and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.”

See again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples.

And not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing.

And mark how He points out the facility and necessity of the thing. For what saith He? “The harvest truly is plenteous, but the laborers are few.” That is, “not to the sowing,” saith He, “but to the reaping do I send you.” Which in John He expressed by, “Other men labored, and ye are entered into their labors.”

And these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first.

But of what laborers doth He speak here? Of the twelve disciples. What then? whereas He had said, “But the laborers are few,” did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, “Pray ye the Lord of the harvest, that He would send forth laborers into His harvest; and made no addition to their number? Because though they were but twelve, He made them many from that time forward, not by adding to their number, but by giving them power. — Homily on the Gospel of Matthew 32

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives, straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven; and it follows, Then said he unto his disciples, The harvest truly is great, but the labourers are few.

For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

Or, He then increased their number when He chose the seventy and two, and then when many preachers were made what time the Holy Spirit descended upon the believers. — Catena Aurea by Aquinas

Matthew 9:38

Gregory the Dialogist: But consider, dearest brothers, consider what is said: “Pray the Lord of the harvest, that he send laborers into his harvest.” Petition on our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish from exhortation, lest after we have taken up the place of preaching, our silence condemn us before the just judge. For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: “But to the sinner God said: Why do you declare my justices?” And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: “I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house.” As if he were to say openly: Therefore the word of preaching is taken from you, because while the people provoke me in their actions, they are not worthy to receive the exhortation of truth. From whose fault, therefore, the word is withdrawn from the preacher is not easily known. But it is known most certainly that the silence of the Pastor sometimes harms himself, but always harms those subject to him. — Forty Gospel Homilies, Homily 17

John Chrysostom: Then to signify how great the gift is, He saith, “Pray ye the Lord of the harvest;” and indirectly declares it to be His own prerogative. For after having said, “Pray ye the Lord of the harvest;” when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.

But not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry. — Homily on the Gospel of Matthew 32