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Saint Thomas Aquinas, Carlo Crivelli

Matthew 8

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Thomas Aquinas · Catena Aurea · Chapter 8

Passages · 181

Matthew 8:1–4

  • Jerome on Matthew 8:1–4 — After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed.vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 — Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, “When Jesus…vatican.va
  • Origen on Matthew 8:1–4 — While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had…vatican.va
  • Haymo of Halberstadt on Matthew 8:1–4 — Otherwise; By the mount on which the Lord sat is figured the Heaven, as it is written, “Heaven is my throne.” [Isa 66:1] But when the Lord sits on the mount, only the disciples come to Him; because before He took on…vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (2) — Among others who were not able to ascent into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that…vatican.va
  • Origen on Matthew 8:1–4 (2) — He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which…vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (3) — He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in…vatican.va
  • Origen on Matthew 8:1–4 (3) — Lord, by Thee all things were made, Thou therefore, “if thou will, canst make me clean.” Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the…vatican.va
  • John Chrysostom on Matthew 8:1–4 — He said not, If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, “If thou wilt.” Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord and attributing to Him the power over all.vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (4) — And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he say, “If thou wilt,”…vatican.va
  • John Chrysostom on Matthew 8:1–4 (2) — He was able to cleanse by a word, or even by mere will, but He put out His hand, “He stretched forth his hand and touched him,” to shew that He was not subject to the Law, and that to the pure nothing is impure.…vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (5) — But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that…vatican.va
  • John Damascene on Matthew 8:1–4 — For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done.vatican.va
  • John Chrysostom on Matthew 8:1–4 (3) — But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him.vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (6) — Had He healed him without speaking, who would know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, “I…vatican.va
  • Jerome on Matthew 8:1–4 (2) — It is not to be read, as most of the Latins think, ‘I will cleanse thee;’ but separately, He first answers, “I will,” and then follows the command, “be thou clean.” The leper has said, “If thou wilt;” The Lord…vatican.va
  • John Chrysostom on Matthew 8:1–4 (4) — No where else do we see Him using this word though He be working ever so signal a miracle; but He here adds, “I will,” to confirm the opinion of the people and the leprous man concerning His power. Nature obeyed the…vatican.va
  • Origen on Matthew 8:1–4 (4) — Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure.vatican.va
  • Augustine of Hippo on Matthew 8:1–4 — Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested;…vatican.va
  • John Chrysostom on Matthew 8:1–4 (5) — Jesus when healing his body bids him tell no man; “Jesus saith unto him, See thou tell no man.” Some say that He gave this command that they might, not through malice distrust his cure. But this is said foolishly,…vatican.va
  • Jerome on Matthew 8:1–4 (3) — And in truth what need was there that he should proclaim with his mouth what was evidently shewed in his body?vatican.va
  • Hilary of Poitiers on Matthew 8:1–4 — Or that this healing might be sought rather than offered, therefore silence is enjoined.vatican.va
  • Jerome on Matthew 8:1–4 (4) — He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if…vatican.va
  • John Chrysostom on Matthew 8:1–4 (6) — He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, the other was silencing the irreverent…vatican.va
  • Origen on Matthew 8:1–4 (5) — Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace.vatican.va
  • Jerome on Matthew 8:1–4 (5) — It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, “And offer thy gift as Moses commanded for a testimony to them.”vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (7) — Which is not to be understood, “Moses commanded it for a testimony to them;” but, “Go thou and offer for a testimony.”vatican.va
  • John Chrysostom on Matthew 8:1–4 (7) — For Christ, knowing beforehand that they would not profit by this, said not, ‘for their amendment,’ but, “for a testimony to them;” that is, for an accusation of them, and in attestation that all things that should…vatican.va
  • Origen on Matthew 8:1–4 (6) — Or; “offer thy gift,” that all who see may believe the miracle.vatican.va
  • Pseudo-Chrysostom on Matthew 8:1–4 (8) — Or; He command the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper?vatican.va
  • Hilary of Poitiers on Matthew 8:1–4 (2) — Or we may read, “Which Moses commanded for a testimony;” inasmuch as what Moses commanded in the Law is a testimony, not an effect.vatican.va
  • Bede on Matthew 8:1–4 — Should any be perplexed how, when the Lord seems here to approve Moses’ offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the…vatican.va
  • Remigius of Auxerre on Matthew 8:1–4 — Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy…vatican.va

Matthew 8:5–9

  • Pseudo-Chrysostom on Matthew 8:5–9 — The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles.vatican.va
  • Haymo of Halberstadt on Matthew 8:5–9 — For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that,…vatican.va
  • Augustine of Hippo on Matthew 8:5–9 — This centurion was of the Gentiles, for Judaea had already soldiers of the Roman empire.vatican.va
  • Pseudo-Chrysostom on Matthew 8:5–9 (2) — This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing…vatican.va
  • Rabanus Maurus on Matthew 8:5–9 — All these things he recounts with grief, that he is “sick,” that it is with “palsy;” that he is “grievously afflicted” therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In…vatican.va
  • John Chrysostom on Matthew 8:5–9 — But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I…vatican.va
  • Hilary of Poitiers on Matthew 8:5–9 — Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament…vatican.va
  • Remigius of Auxerre on Matthew 8:5–9 — Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore,…vatican.va
  • Jerome on Matthew 8:5–9 — The Lord seeing the centurion’s faith, humbleness, and thoughtfulness, straightway promises to go and heal him; “Jesus saith unto him, I will come and heal him.”vatican.va
  • John Chrysostom on Matthew 8:5–9 (2) — Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness…vatican.va
  • Pseudo-Chrysostom on Matthew 8:5–9 (3) — Had not He said, “I will come and heal him,” the other would never have answered, “I am not worthy.” It was because it was a servant for whom he made petition, that Christ promised to go, in order to teach us not to…vatican.va
  • Jerome on Matthew 8:5–9 (2) — As we commend the centurion’s faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it…vatican.va
  • Rabanus Maurus on Matthew 8:5–9 (2) — Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated.vatican.va
  • Augustine of Hippo on Matthew 8:5–9 (2) — By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not…vatican.va
  • Peter Chrysologus on Matthew 8:5–9 — Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body.vatican.va
  • Origen on Matthew 8:5–9 — And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lord’s…vatican.va
  • Jerome on Matthew 8:5–9 (3) — The thoughtfulness of the centurion appears herein, that he saw the Divinity hidden beneath the covering of body; wherefore he adds, “But speak the word only, and my servant will be healed.”vatican.va
  • Pseudo-Chrysostom on Matthew 8:5–9 (4) — He knew that Angels stood by unseen to minister to Him, who turn every word of his into act; yea and should Angels fail, yet diseases are healed by His life-giving command.vatican.va
  • Hilary of Poitiers on Matthew 8:5–9 (2) — Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord. Therefore he continues saying, “For I…vatican.va
  • Pseudo-Chrysostom on Matthew 8:5–9 (5) — He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under…vatican.va
  • Augustine of Hippo on Matthew 8:5–9 (3) — If I who am under command have yet power to command others, how much more Thou whom all powers serve!vatican.va
  • Glossa Ordinaria on Matthew 8:5–9 — Thou are able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.vatican.va
  • Haymo of Halberstadt on Matthew 8:5–9 (2) — Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let…vatican.va
  • Augustine of Hippo on Matthew 8:5–9 (4) — What is here said seems to disagree with Luke’s account, “When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant.” [Luke 7:3] And again,…vatican.va
  • John Chrysostom on Matthew 8:5–9 (3) — But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, “He loveth our nation, and has built us a synagogue;” but of this one Jesus says, “I have not…vatican.va
  • Augustine of Hippo on Matthew 8:5–9 (5) — Matthew therefore intended to state summarily all that passed between the centurion and the Lord, which was indeed done through others, with the view of commending his faith; as the Lord spoke, “I have not found so…vatican.va
  • John Chrysostom on Matthew 8:5–9 (4) — For indeed there is no necessary contradiction between Luke’s statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built…vatican.va

Matthew 8:10–13

Matthew 8:14–15

  • Anselm of Laon on Matthew 8:14–15 — Matthew having in the leper shewn the healing of the whole human race, and in the centurion’s servant that of the Gentiles, now figures the healing of the synagogue in Peter’s mother-in-law. He relates the case of…vatican.va
  • John Chrysostom on Matthew 8:14–15 — Why did He enter into Peter’s house? I think to take food; for it follows, “And she arose, and ministered to them.” For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter’s…vatican.va
  • Jerome on Matthew 8:14–15 — For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lord’s power is complete at once.vatican.va
  • Glossa Ordinaria on Matthew 8:14–15 — And it is not enough that she is cured, but strength is given her besides, for “she arose and ministered unto them.”vatican.va
  • John Chrysostom on Matthew 8:14–15 (2) — This, “she arose and ministered unto them,” shews at once the Lord’s power, and the woman’s feeling towards Christ.vatican.va
  • Bede on Matthew 8:14–15 — Figuratively, Peter’s house is the Law, or the circumcision, his mother-in-law the synagogue, which is at it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate,…vatican.va
  • Remigius of Auxerre on Matthew 8:14–15 — Or by Peter’s mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i.e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared…vatican.va
  • Rabanus Maurus on Matthew 8:14–15 — Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with…vatican.va
  • Hilary of Poitiers on Matthew 8:14–15 — Or; In Peter’s wife’s mother is shewn the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord’s entrance into Peter’s house, that is…vatican.va
  • Augustine of Hippo on Matthew 8:14–15 — When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what…vatican.va

Matthew 8:16–17

Matthew 8:18–22

  • John Chrysostom on Matthew 8:18–22 — Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, “Now when Jesus…vatican.va
  • Remigius of Auxerre on Matthew 8:18–22 — Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon…vatican.va
  • Hilary of Poitiers on Matthew 8:18–22 — The name “disciples” is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.vatican.va
  • Augustine of Hippo on Matthew 8:18–22 — It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter’s mother-in-law was healed, on which day Mark and Luke relate that He went out into the…vatican.va
  • John Chrysostom on Matthew 8:18–22 (2) — Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow.vatican.va
  • Remigius of Auxerre on Matthew 8:18–22 (2) — What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows: “And one of the Scribes came to him and said, Master, I will follow thee whithersoever…vatican.va
  • Jerome on Matthew 8:18–22 — This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, ‘Lord, I will follow Thee.’ But because he esteemed the Saviour only as one of many masters, and was a…vatican.va
  • John Chrysostom on Matthew 8:18–22 (3) — Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to shew that he was above the rest.vatican.va
  • Hilary of Poitiers on Matthew 8:18–22 (2) — Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of…vatican.va
  • John Chrysostom on Matthew 8:18–22 (4) — So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. “Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to…vatican.va
  • Jerome on Matthew 8:18–22 (2) — . . Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own?vatican.va
  • John Chrysostom on Matthew 8:18–22 (5) — This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty.vatican.va
  • Augustine of Hippo on Matthew 8:18–22 (2) — Otherwise; “The Son of man hath not where to lay his head;” that is, in your faith. “The foxes have hole,” in your heart, because you are deceitful. “The birds of the air have nests,” in your heart, because you are…vatican.va
  • Gregory the Great on Matthew 8:18–22 — Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant…vatican.va
  • Augustine of Hippo on Matthew 8:18–22 (3) — He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes.vatican.va
  • Rabanus Maurus on Matthew 8:18–22 — Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. “Another of his…vatican.va
  • Jerome on Matthew 8:18–22 (3) — In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not…vatican.va
  • Hilary of Poitiers on Matthew 8:18–22 (3) — The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father.vatican.va
  • Augustine of Hippo on Matthew 8:18–22 (4) — The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; “Jesus said unto him, Follow me, and leave the dead to bury their dead.”vatican.va
  • John Chrysostom on Matthew 8:18–22 (6) — This saying does not condemn natural affection to our parents, but shews that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and…vatican.va
  • Augustine of Hippo on Matthew 8:18–22 (5) — As much as to say; Thy father is dead; but there are also other dead who shall bury their dead, because they are in unbelief.vatican.va
  • John Chrysostom on Matthew 8:18–22 (7) — This moreover shews that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone…vatican.va
  • Hilary of Poitiers on Matthew 8:18–22 (4) — Also, because we are taught in the beginning of the Lord’s prayer, first to say, “Our Father, which art in heaven;” and since this disciple represents the believing people; he is here reminded that he has one only…vatican.va
  • Jerome on Matthew 8:18–22 (4) — But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead.vatican.va
  • Gregory the Great on Matthew 8:18–22 (2) — The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words.vatican.va
  • Rabanus Maurus on Matthew 8:18–22 (2) — From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater.vatican.va
  • Augustine of Hippo on Matthew 8:18–22 (6) — Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way…vatican.va

Matthew 8:23–27

  • Origen on Matthew 8:23–27 — Christ having performed many great and wonderful things on the land, passes to the sea, that there also He might shew forth His excellent power, presenting Himself before all men as the Lord of both earth and sea.…vatican.va
  • John Chrysostom on Matthew 8:23–27 — He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of…vatican.va
  • Origen on Matthew 8:23–27 (2) — Therefore, having entered into the boat He cause the sea to rise; “And, to, there arose a great tempest in the sea, so that the boat was covered by the waves.” This tempest did not arise of itself, but in obedience…vatican.va
  • John Chrysostom on Matthew 8:23–27 (2) — They had seen others made partakers of Christ’s mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their…vatican.va
  • Origen on Matthew 8:23–27 (3) — Wonderful, stupendous event! He that never slumbereth nor sleepeth, is said to be asleep. He slept with His body, but was awake in His Deity, shewing that He bare a truly human body which He had taken on Him,…vatican.va
  • Jerome on Matthew 8:23–27 — Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened.vatican.va
  • Origen on Matthew 8:23–27 (4) — O ye true disciples! ye have the Saviour with you, and do ye fear danger? Life itself is among you, and are ye afraid of death? They would answer, We are yet children, and weak; and are therefore afraid; whence it…vatican.va
  • John Chrysostom on Matthew 8:23–27 (3) — If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they…vatican.va
  • Jerome on Matthew 8:23–27 (2) — From this passage we understand, that all creation is conscious of its Creator; for what may be rebuked and commanded is conscious of the mind commanding. I do not mean as some heretics hold, that the whole creation…vatican.va
  • Origen on Matthew 8:23–27 (5) — Therefore He gave commandment to the winds and the sea, and from a great storm it because a great calm. For it behoves Him that is great to do great things; therefore He who first greatly stirred the depths of the…vatican.va
  • John Chrysostom on Matthew 8:23–27 (4) — Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some…vatican.va
  • Glossa Ordinaria on Matthew 8:23–27 — Chrysostom explains thus, “What manner of man is this?” His sleeping and His appearance shewed the man; the sea and the calm pointed out the God.vatican.va
  • Origen on Matthew 8:23–27 (6) — But who were the men that marvelled? You must not think that the Apostles are here meant, for we never find the Lord’s disciples mentioned with disrespect; they are always called either the Disciples or the Apostles.…vatican.va
  • Jerome on Matthew 8:23–27 (3) — But if any shall content that it was the disciples who wondered, we shall answer they are rightly spoken of as ‘the men,’ seeing they had not yet learnt the power of the Saviour.vatican.va
  • Origen on Matthew 8:23–27 (7) — This is not a question, “What manner of man is this?” but an affirmation that He is one whom the winds and the sea obey, “What manner of man then is this?” that is, how powerful, how mighty, how great! He commands…vatican.va
  • Hilary of Poitiers on Matthew 8:23–27 — Or; He sleeps, because by our sloth He is cast asleep in us. This is done that we may hope aid from God in fear of danger; and that hope though late may be confident that it shall escape danger by the might of Christ…vatican.va
  • Origen on Matthew 8:23–27 (8) — Let us therefore come to Him with joy, saying with the Prophet, “Arise, O Lord, why sleepest thou?” [Ps 44:23] And He will command the winds, that is, the daemons, who raise the waves, that is, the rulers of the…vatican.va
  • Rabanus Maurus on Matthew 8:23–27 — Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their…vatican.va
  • Bede on Matthew 8:23–27 — Or; The boat is the present Church, in which Christ passes over the sea of this world with His own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.vatican.va

Matthew 8:28–34

  • John Chrysostom on Matthew 8:28–34 — Because there were who thought Christ to be a man, therefore the daemons came to proclaim His divinity, that they who had not seen the sea raging and again still, might hear the daemons crying; “And when he was come…vatican.va
  • Rabanus Maurus on Matthew 8:28–34 — Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated.vatican.va
  • Augustine of Hippo on Matthew 8:28–34 — Whereas Matthew relates that there were two who were afflicted with daemons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and…vatican.va
  • John Chrysostom on Matthew 8:28–34 (2) — Or; Luke and Mark chose to speak of one who was more grievously afflicted; whence also they add a further description of his calamity; Luke saying that he brake his bonds and was driven into the desert; Mark telling…vatican.va
  • Jerome on Matthew 8:28–34 — This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of…vatican.va
  • Augustine of Hippo on Matthew 8:28–34 (2) — God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good,…vatican.va
  • Jerome on Matthew 8:28–34 (2) — But both the Devil and the daemons may be said to have rather suspected, than known, Jesus to be the Son of God.vatican.va
  • Augustine of Hippo on Matthew 8:28–34 (3) — When the daemons cry out, “What have we to do with thee, Jesus, thou Son of God?” we must suppose them to have spoken from suspicion rather than knowledge. “For had they known him, they never would have suffered the…vatican.va
  • Remigius of Auxerre on Matthew 8:28–34 — But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they…vatican.va
  • John Chrysostom on Matthew 8:28–34 (3) — That this should not be thought to be flattery, they cry out what they were experiencing, “Art thou come to torment us before the time?”vatican.va
  • Augustine of Hippo on Matthew 8:28–34 (4) — Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because…vatican.va
  • Jerome on Matthew 8:28–34 (3) — For the presence of the Saviour is the torment of daemons.vatican.va
  • John Chrysostom on Matthew 8:28–34 (4) — They could not say they had not sinned, because Christ had found them doing evil, and marring the workmanship of God; whence they supposed that for their more abundant wickedness the time of the last punishment which…vatican.va
  • Augustine of Hippo on Matthew 8:28–34 (5) — Though the words of the daemons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in…vatican.va
  • Gregory the Great on Matthew 8:28–34 — For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.vatican.va
  • Remigius of Auxerre on Matthew 8:28–34 (2) — They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God’s institution clean animals,…vatican.va
  • John Chrysostom on Matthew 8:28–34 (5) — Jesus did not say this, as though persuaded by the daemons, but with many designs therein. One, that He might shew the mighty power to hurt of these daemons, who were in possession of the two men; another, that all…vatican.va
  • Jerome on Matthew 8:28–34 (4) — The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man’s salvation might be offered. “But they went out, (to wit, out of the men,) and went into the swine;…vatican.va
  • John Chrysostom on Matthew 8:28–34 (6) — The daemons destroyed the swine because they are ever striving to bring men into distress, and rejoice in destruction. The greatness of the loss also added to the fame of that which was done; for it was published by…vatican.va
  • Jerome on Matthew 8:28–34 (5) — Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord’s presence, “Depart from me, for I am a sinful man, O Lord.” [Luke 5:8]vatican.va
  • Rabanus Maurus on Matthew 8:28–34 (2) — Gerasa is interpreted ‘casting out the dweller,’ or, ‘a stranger approaching;’ this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being…vatican.va
  • Ambrose of Milan on Matthew 8:28–34 — The two daemoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem’s posterity alone was taken into the inheritance of God, while from the other two sprang the nations of…vatican.va
  • Hilary of Poitiers on Matthew 8:28–34 — Thus the daemons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead,…vatican.va
  • Rabanus Maurus on Matthew 8:28–34 (3) — It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the…vatican.va
  • Hilary of Poitiers on Matthew 8:28–34 (2) — By their coming forth to meet Him is signified the willingness of men flocking to the faith. The daemons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to…vatican.va
  • Bede on Matthew 8:28–34 — Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into…vatican.va
  • Hilary of Poitiers on Matthew 8:28–34 (3) — Or; the town is a type of the Jewish nation, which having heard of Christ’s works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.vatican.va

Scripture cited · 24 verses

Deuteronomy 32:8 · Job 24:19 · Psalm 18:43 · Psalm 44:23 · Psalm 45:2 · Psalm 63:5 · Psalm 76:1 · Psalm 94:19 · Psalm 107:25 · Psalm 110:4 · Wisdom 3:1 · Isaiah 66:1 · Jeremiah 10:13 · Matthew 16:24 · Matthew 23:9 · Luke 5:8 · Luke 7:3 · John 1:36 · John 3:9 · John 9:5 · John 11:21 · 1 Corinthians 2:8 · 2 Corinthians 1:8 · 2 Corinthians 6:14

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