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Saint Thomas Aquinas, Carlo Crivelli

Matthew 9

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Thomas Aquinas · Catena Aurea · Chapter 9

Passages · 163

Matthew 9:1–8

  • John Chrysostom on Matthew 9:1–8 — Christ had above shewn His excellent power by teaching, when “he taught them as one having authority;” in the leper, when He said, “I will, be thou clean;” by the centurion, who said to Him, “Speak the word, and my…vatican.va
  • Peter Chrysologus on Matthew 9:1–8 — 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 Judaea, and to have parents,…vatican.va
  • John Chrysostom on Matthew 9:1–8 (2) — By “his own city” is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually,…vatican.va
  • Augustine of Hippo on Matthew 9:1–8 — 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,…vatican.va
  • Jerome on Matthew 9:1–8 — Or; This city may be no other than Nazareth, whence He was called a Nazarene.vatican.va
  • Augustine of Hippo on Matthew 9:1–8 (2) — 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…vatican.va
  • John Chrysostom on Matthew 9:1–8 (3) — This paralytic is not the same as he in John. For he lay by the pool, this in Capharnaum; he had none to assist him, this was borne “on a bed.”vatican.va
  • Jerome on Matthew 9:1–8 (2) — “On a bed,” because he could not walk.vatican.va
  • John Chrysostom on Matthew 9:1–8 (4) — He does not universally demand faith of the sick, as, for example, when they are mad, or from any other sore sickness are not in possession of their minds; as it is here, “seeing their faith;”vatican.va
  • Jerome on Matthew 9:1–8 (3) — not the sick man’s, but theirs that bare him.vatican.va
  • John Chrysostom on Matthew 9:1–8 (5) — Seeing then that they shewed so great faith, He also shews His excellent power; with full power forgiving sin, as it follows, “he said to the paralytic, Be of good courage, son, thy sins are forgiven thee.”vatican.va
  • Peter Chrysologus on Matthew 9:1–8 (2) — 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…vatican.va
  • John Chrysostom on Matthew 9:1–8 (6) — Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates.vatican.va
  • Jerome on Matthew 9:1–8 (4) — 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…vatican.va
  • John Chrysostom on Matthew 9:1–8 (7) — The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to…vatican.va
  • Jerome on Matthew 9:1–8 (5) — We read in prophecy, “I am he that blotteth out thy transgressions;” [Isa 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…vatican.va
  • John Chrysostom on Matthew 9:1–8 (8) — He did not indeed contradict their suspicions so far as they had supposed Him to have spoken as God. For had He not been equal to God the Father, it would have behoved Him to say, I am far from this power, that of…vatican.va
  • Jerome on Matthew 9:1–8 (6) — 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…vatican.va
  • John Chrysostom on Matthew 9:1–8 (9) — Above, He said to the paralytic, “Thy sins are forgiven thee,” not, I forgive thee thy sins; but now when the Scribes made resistance, He shews the greatness of His power by saying, “The Son of Man hath power on…vatican.va
  • Glossa Ordinaria on Matthew 9:1–8 — These words “That ye may know,” may be either Christ’s words, or the Evangelist’s words. As though the Evangelist had said, They doubted whether He could remit sins, “But that ye may know that the Son of Man hath the…vatican.va
  • Peter Chrysologus on Matthew 9:1–8 (3) — 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.vatican.va
  • John Chrysostom on Matthew 9:1–8 (10) — 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…vatican.va
  • Hilary of Poitiers on Matthew 9:1–8 — Mystically; When driven out of Judaea, 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.vatican.va
  • Peter Chrysologus on Matthew 9:1–8 (4) — 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.vatican.va
  • Hilary of Poitiers on Matthew 9:1–8 (2) — 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…vatican.va
  • Jerome on Matthew 9:1–8 (7) — 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…vatican.va
  • Peter Chrysologus on Matthew 9:1–8 (5) — 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.vatican.va
  • Rabanus Maurus on Matthew 9:1–8 — 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…vatican.va
  • Gregory the Great on Matthew 9:1–8 — 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…vatican.va
  • Hilary of Poitiers on Matthew 9:1–8 (3) — 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…vatican.va

Matthew 9:9–13

  • John Chrysostom on Matthew 9:9–13 — Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. “And as Jesus departed…vatican.va
  • Jerome on Matthew 9:9–13 — 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,”…vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 — He says, “sitting at the receipt of custom,” that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes.vatican.va
  • John Chrysostom on Matthew 9:9–13 (2) — Herein he shews the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. “He saith unto him,…vatican.va
  • Remigius of Auxerre on Matthew 9:9–13 — 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…vatican.va
  • Jerome on Matthew 9:9–13 (2) — Prophyry 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…vatican.va
  • John Chrysostom on Matthew 9:9–13 (3) — But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets…vatican.va
  • Augustine of Hippo on Matthew 9:9–13 — 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,…vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 (2) — Matthew places his called among the miracles; for a great miracle it was, a Publican becoming an Apostle.vatican.va
  • John Chrysostom on Matthew 9:9–13 (4) — Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing…vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 (3) — As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, “And it came to pass as…vatican.va
  • Augustine of Hippo on Matthew 9:9–13 (2) — 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…vatican.va
  • John Chrysostom on Matthew 9:9–13 (5) — Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; “Behold many Publicans and sinners came and sat down with Jesus, and with his disciples.”vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 (4) — The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at…vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 (5) — Tertullian says that these must have been Gentiles, because Scripture says, “There shall be no payer of tribute in Israel,” as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being…vatican.va
  • Jerome on Matthew 9:9–13 (3) — 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.vatican.va
  • John Chrysostom on Matthew 9:9–13 (6) — Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes…vatican.va
  • Rabanus Maurus on Matthew 9:9–13 — 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…vatican.va
  • Augustine of Hippo on Matthew 9:9–13 (3) — 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…vatican.va
  • Jerome on Matthew 9:9–13 (4) — 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…vatican.va
  • Rabanus Maurus on Matthew 9:9–13 (2) — 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…vatican.va
  • John Chrysostom on Matthew 9:9–13 (7) — Having first spoken in accordance with common opinion, He now addresses them out of Scripture, saying, “Go ye, and learn what that meaneth, I will have mercy and not sacrifice.” Jerome, Hosea 6:5: This text from Osee…vatican.va
  • John Chrysostom on Matthew 9:9–13 (8) — As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed…vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 (6) — Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which…vatican.va
  • Rabanus Maurus on Matthew 9:9–13 (3) — 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.…vatican.va
  • Augustine of Hippo on Matthew 9:9–13 (4) — 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 shews what God means by calling sinners, as a…vatican.va
  • Hilary of Poitiers on Matthew 9:9–13 — 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 shews how empty their boast of…vatican.va
  • John Chrysostom on Matthew 9:9–13 (9) — Whence we may suppose that He is speaking ironically, as when it is said, “Behold now Adam is become as one of us.” [Gen 3:22] For that there is none righteous on earth Paul shews, “All have sinned, and need glory of…vatican.va
  • Glossa Ordinaria on Matthew 9:9–13 (7) — Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or, “I came not to call the righteous,” that is, the feignedly righteous, those who boasted of their…vatican.va
  • Rabanus Maurus on Matthew 9:9–13 (4) — 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…vatican.va

Matthew 9:14–17

  • Glossa Ordinaria on Matthew 9:14–17 — When He had replied to them respecting eating and converse with sinners, they next assault Him on the matter of food; “Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy…vatican.va
  • Jerome on Matthew 9:14–17 — 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…vatican.va
  • John Chrysostom on Matthew 9:14–17 — What they say come to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put…vatican.va
  • Rabanus Maurus on Matthew 9:14–17 — 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…vatican.va
  • Augustine of Hippo on Matthew 9:14–17 — Through 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…vatican.va
  • John Chrysostom on Matthew 9:14–17 (2) — Or; Luke relates that the Pharisees, but Matthew that the disciples of John, said thus, because the Pharisees had taken them with them to ask the question, as they afterwards did the Herodians. Observe how when…vatican.va
  • Jerome on Matthew 9:14–17 (2) — 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,…vatican.va
  • John Chrysostom on Matthew 9:14–17 (3) — He means thus; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to…vatican.va
  • Jerome on Matthew 9:14–17 (3) — 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,…vatican.va
  • John Chrysostom on Matthew 9:14–17 (4) — Here again He confirms what He has said by examples of common things; “No man putteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from the garment, and the rent is made worse;”…vatican.va
  • Remigius of Auxerre on Matthew 9:14–17 — 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;…vatican.va
  • Glossa Ordinaria on Matthew 9:14–17 (2) — As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made…vatican.va
  • Remigius of Auxerre on Matthew 9:14–17 (2) — 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…vatican.va
  • John Chrysostom on Matthew 9:14–17 (5) — Herein He also shews us the cause of those condescending words which He often addressed to them because of their weakness.vatican.va
  • Jerome on Matthew 9:14–17 (4) — 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…vatican.va
  • Glossa Ordinaria on Matthew 9:14–17 (3) — This shews that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances.vatican.va
  • Augustine of Hippo on Matthew 9:14–17 (2) — Otherwise; Everyone 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…vatican.va
  • Augustine of Hippo on Matthew 9:14–17 (3) — That Matthew writes here “mourn,” where Mark and Luke write “fast,” shews 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…vatican.va
  • Hilary of Poitiers on Matthew 9:14–17 — 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…vatican.va
  • Jerome on Matthew 9:14–17 (5) — Or, when He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on.vatican.va
  • Hilary of Poitiers on Matthew 9:14–17 (2) — By these examples He shews that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace.vatican.va
  • Rabanus Maurus on Matthew 9:14–17 (2) — 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…vatican.va

Matthew 9:18–22

  • John Chrysostom on Matthew 9:18–22 — After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue and the mourning was great, for she was his only child,…vatican.va
  • Augustine of Hippo on Matthew 9:18–22 — 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…vatican.va
  • John Chrysostom on Matthew 9:18–22 (2) — Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distress, and to represent them as something more than they really are, in order to…vatican.va
  • Remigius of Auxerre on Matthew 9:18–22 — 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…vatican.va
  • John Chrysostom on Matthew 9:18–22 (3) — Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded; and for this reason He honours…vatican.va
  • Jerome on Matthew 9:18–22 — 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.vatican.va
  • John Chrysostom on Matthew 9:18–22 (4) — She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself.vatican.va
  • Remigius of Auxerre on Matthew 9:18–22 (2) — 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…vatican.va
  • Rabanus Maurus on Matthew 9:18–22 — 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…vatican.va
  • John Chrysostom on Matthew 9:18–22 (5) — Or because the woman was fearful, therefore He said, “Be of good cheer.” He calls her “daughter,” for her faith had made her such.vatican.va
  • Jerome on Matthew 9:18–22 (2) — 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.vatican.va
  • John Chrysostom on Matthew 9:18–22 (6) — She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons.…vatican.va
  • Glossa Ordinaria on Matthew 9:18–22 — This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord’s…vatican.va
  • Hilary of Poitiers on Matthew 9:18–22 — 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…vatican.va
  • Rabanus Maurus on Matthew 9:18–22 (2) — 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 enlighten all, being himself…vatican.va

Matthew 9:23–26

  • Glossa Ordinaria on Matthew 9:23–26 — After the healing of the woman with the issue of blood, follows the raising of the dead; “And when Jesus was come into the ruler’s house.”vatican.va
  • John Chrysostom on Matthew 9:23–26 — We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of…vatican.va
  • Ambrose of Milan on Matthew 9:23–26 — For by the ancient custom minstrels were engaged to make lamentation for the dead.vatican.va
  • John Chrysostom on Matthew 9:23–26 (2) — But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, “And he…vatican.va
  • Bede on Matthew 9:23–26 — 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.vatican.va
  • John Chrysostom on Matthew 9:23–26 (3) — By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case of Lazarus, “Our friend Lazarus sleepeth.” [John 11:11] This was also a…vatican.va
  • Jerome on Matthew 9:23–26 — 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.”vatican.va
  • John Chrysostom on Matthew 9:23–26 (4) — He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He…vatican.va
  • Glossa Ordinaria on Matthew 9:23–26 (2) — The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery.vatican.va
  • Hilary of Poitiers on Matthew 9:23–26 — 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.vatican.va
  • Jerome on Matthew 9:23–26 (2) — 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…vatican.va
  • Hilary of Poitiers on Matthew 9:23–26 (2) — 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…vatican.va
  • Jerome on Matthew 9:23–26 (3) — 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.vatican.va
  • Hilary of Poitiers on Matthew 9:23–26 (3) — “His fame went about into all that country;” that is, the salvation of the elect, the gift and works of Christ are preached.vatican.va
  • Rabanus Maurus on Matthew 9:23–26 — 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.vatican.va
  • Gregory the Great on Matthew 9:23–26 — 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.vatican.va
  • Rabanus Maurus on Matthew 9:23–26 (2) — 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…vatican.va

Matthew 9:27–31

  • Jerome on Matthew 9:27–31 — 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…vatican.va
  • John Chrysostom on Matthew 9:27–31 — Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their hearing only; while they who had sight, would not believe the miracles that were done. Observe their…vatican.va
  • Remigius of Auxerre on Matthew 9:27–31 — Rightly they call Him Son of David, because the Virgin Mary was of the line of David.vatican.va
  • Jerome on Matthew 9:27–31 (2) — Let Marcion and Manichaeaus, 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?vatican.va
  • John Chrysostom on Matthew 9:27–31 (2) — Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.vatican.va
  • Jerome on Matthew 9:27–31 (3) — 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…vatican.va
  • John Chrysostom on Matthew 9:27–31 (3) — Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.vatican.va
  • Remigius of Auxerre on Matthew 9:27–31 (2) — 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…vatican.va
  • John Chrysostom on Matthew 9:27–31 (4) — And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of…vatican.va
  • Jerome on Matthew 9:27–31 (4) — 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.vatican.va
  • John Chrysostom on Matthew 9:27–31 (5) — That He said to another man, “Go, and proclaim the glory of God, [Luke 8:39] is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the…vatican.va
  • Hilary of Poitiers on Matthew 9:27–31 — Or He enjoins silence on the blind men, because to preach was the Apostles’ office.vatican.va
  • Gregory the Great on Matthew 9:27–31 — 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…vatican.va
  • Remigius of Auxerre on Matthew 9:27–31 (3) — 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 Rohoam his kingdom was split into two parts. Out of both nations such…vatican.va
  • Rabanus Maurus on Matthew 9:27–31 — 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;…vatican.va

Matthew 9:32–35

  • Remigius of Auxerre on Matthew 9:32–35 — 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 daemon; by which He shews Himself the Lord of power, and the…vatican.va
  • Jerome on Matthew 9:32–35 — The Greek word here is more frequent in common speech in the sense of, ‘deaf,’ but it is the manner of Scripture to use it indifferently as either.vatican.va
  • John Chrysostom on Matthew 9:32–35 — This was not a mere natural defect; but was from the malignity of the daemon; and therefore he needed to be brought of others, for he could not ask any thing of others as living without voice, and the daemon chaining…vatican.va
  • Hilary of Poitiers on Matthew 9:32–35 — The natural order of things is here preserved; the daemon is first cast out, and there the functions of the members proceed. “And the multitude marvelled, saying, It was never so seen in Israel.”vatican.va
  • John Chrysostom on Matthew 9:32–35 (2) — They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him…vatican.va
  • Remigius of Auxerre on Matthew 9:32–35 (2) — 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 they excellency thy…vatican.va
  • John Chrysostom on Matthew 9:32–35 (3) — What can be more foolish than this speech of theirs? For it cannot be pretended that one daemon would cast out another; for they are wont to consent to one another’s deeds, and not to be at variance among themselves.…vatican.va
  • Rabanus Maurus on Matthew 9:32–35 — Figuratively; As is 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.vatican.va
  • Hilary of Poitiers on Matthew 9:32–35 (2) — Or; By the dumb and deaf, and daemoniac, 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.vatican.va
  • Remigius of Auxerre on Matthew 9:32–35 (3) — 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…vatican.va
  • Hilary of Poitiers on Matthew 9:32–35 (3) — 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.vatican.va
  • Jerome on Matthew 9:32–35 (2) — 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…vatican.va
  • Hilary of Poitiers on Matthew 9:32–35 (4) — 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.vatican.va
  • Remigius of Auxerre on Matthew 9:32–35 (4) — 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.vatican.va
  • Augustine of Hippo on Matthew 9:32–35 — This account of the two blind men and the dumb daemon 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…vatican.va

Matthew 9:36–38

Scripture cited · 22 verses

Genesis 3:22 · Psalm 42:3 · Psalm 66:3 · Psalm 102:19 · Proverbs 18:17 · Isaiah 35:6 · Isaiah 43:25 · Hosea 6:5 · Matthew 12:2 · Luke 5:30 · Luke 5:33 · Luke 8:39 · Luke 17:22 · Luke 18:12 · John 3:29 · John 11:11 · John 12:26 · Acts 2:13 · Acts 13:46 · Romans 3:23 · Romans 10:3 · Romans 10:10

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