Mateus 8
Jerome · Comentário Patrístico (catena)
Mateus 8:1
(Chapter 8, Verse 1) When Jesus had come down from the mountain, many crowds followed him, and behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.' When the Lord came down from the mountain, crowds gathered, for they were unable to ascend to higher places. And the leper was the first to meet him. For he had not yet been able to hear the Savior's message about the leprosy while on the mountain. And it should be noted that he was the first to be cured, specifically: second, the centurion's servant; third, Peter's mother-in-law, who had a fever; and in the fourth place, those who were brought to him possessed by demons, whose spirits he cast out with a word, when he healed all who were ill. And behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.' — Commentary on Matthew
Mateus 8:1
[(as quoted by Aquinas, AD 1274)] After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed. — Catena Aurea by Aquinas
Mateus 8:2
(Verse 2.) Lord, if you will, you can cleanse me. He who asks for the will, does not doubt about the power. — Commentary on Matthew
Mateus 8:3
(Verse 3) And Jesus, extending His hand, touched him, saying: I will, be clean. And immediately his leprosy was cleansed. By extending His hand, the Lord caused the leprosy to flee. Consider also how humble and devoid of boasting His response is. The man had said, if you will: the Lord answered, I will. The man had said, you can cleanse me: The Lord unites and says, be cleansed. Therefore, it is not, as many Latin speakers believe, to be joined and read as, I will-be-cleanse, but separately, so that first, He says, I will: then, giving the command, He says, be clean (or be cleansed). — Commentary on Matthew
Mateus 8:3
[(as quoted by Aquinas, AD 1274)] It is not to be read, as most of the Latins think, 'I will to 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 answers, I will; he first said, Thou canst make me clean; the Lord spake, Be thou clean. — Catena Aurea by Aquinas
Mateus 8:4
(Verse 4.) And Jesus said to him: See that you tell no one. And in truth, why was it necessary that he boast in speech, which he excelled in bodily? 44 But go, show yourself to the priests and offer the gift that Moses commanded, as a testimony to them. He sends him to the priests for various reasons. First, out of humility, so that he may seem to defer honor to the priests. For it was commanded by the law that those who had been cleansed from leprosy should offer gifts to the priests. Second, so that seeing the cleansed leper, they might either believe in the Savior or not believe. If they believed, they would be saved; if they did not believe, they would be without excuse. And at the same time, in order to avoid being accused of frequently violating the law. — Commentary on Matthew
Mateus 8:4
[(as quoted by Aquinas, AD 1274)] And in truth what need was there that he should proclaim with his mouth what was evidently showed in his body? 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 not that they might be without excuse; and, lastly, that He might not seem, as He was often charged, to be infringing the Law. 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. — Catena Aurea by Aquinas
Mateus 8:5-8
(Verse 5 onward) Then a centurion came to him, pleading with him and saying, 'Lord, my servant is lying at home paralyzed, dreadfully tormented.' And Jesus said to him, 'I will come and heal him.' The centurion answered and said, 'Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed.' We must not accuse the Lord of boasting, because he immediately promises to go and heal, seeing the faith, humility, and prudence of the centurion. He had faith that a paralytic could be healed by the Savior from among the gentiles. He had humility in that he considered himself unworthy for the Lord to enter his house. He had prudence in that he recognized the hidden divinity within the flesh, knowing that what was visible to unbelievers would not benefit him, but rather what was hidden inwardly. Concerning this prudence, he also said: — Commentary on Matthew
Mateus 8:7
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 8:8
[(as quoted by Aquinas, AD 1274)] 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 follows, And the centurion answered and said into him, Lord, I am not worthy that thou shouldest come under my roof. 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. — Catena Aurea by Aquinas
Mateus 8:9
(Verse 9.) For I am also a man under authority, having soldiers under me. I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. He wanted to show that the Lord can fulfill his will not only through the coming of his body, but also through the ministry of angels. — Commentary on Matthew
Mateus 8:10
(Verse 10.) But when Jesus heard this, he marveled and said to those who followed him, 'Truly, I tell you, with no one in Israel have I found such faith. I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.' Amen I say to you, I have not found such great faith in Israel. He speaks about the present, not about all the past patriarchs and prophets: unless perhaps the faith of the Gentiles is preferred over that of Israel. — Commentary on Matthew
Mateus 8:10
[(as quoted by Aquinas, AD 1274)] This He speaks of the present generation, not of all the Patriarchs and Prophets of past ages. Or perhaps in the person of the centurion the faith of the Gentiles is preferred to that of Israel; whence He proceeds, But I say unto you, Many shall come from the east and from the west. — Catena Aurea by Aquinas
Mateus 8:11
(Verse 11.) But I say to you, that many will come from the East and the West, and will recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. Because God, the creator of the heavens, is the Father of Christ, therefore Abraham is also in the kingdom of heaven, along with whom the nations that believe in Christ, the Son of the Creator, will recline. And that same understanding is fulfilled, as we mentioned above, in the faith of the Gentile centurion: as the peoples who will believe from the East and the West are mentioned. — Commentary on Matthew
Mateus 8:11
[(as quoted by Aquinas, AD 1274)] Because the God of Abraham, the Maker of heaven, is the Father of Christ, therefore also is Abraham in the kingdom of heaven, and with him will sit down the nations who have believed in Christ the Son of the Creator. — Catena Aurea by Aquinas
Mateus 8:12
(V. 12) But the sons of the kingdom shall be cast out into outer darkness. The sons of the kingdom signify the Jews, over whom God reigned before. They shall be cast out into outer darkness. Darkness is always within, not without. But because he who is expelled from the Lord leaves behind the light, therefore outer darkness is so named. There will be weeping and gnashing of teeth. If there is weeping of the eyes, and gnashing of teeth demonstrates the bones: therefore, the resurrection of the bodies and their members that had fallen is true. — Commentary on Matthew
Mateus 8:12
[(as quoted by Aquinas, AD 1274)] Or the Jews may be called the children of the kingdom, because God reigned among them heretofore. It is called outer darkness, because he whom the Lord casts out leaves the light. Weeping and gnashing of teeth are a proof of bones and body; truly then is there a resurrection of the same limbs, that sank into the grave. — Catena Aurea by Aquinas
Mateus 8:14
(Verse 14) And when Jesus came into Peter's house, he saw his mother-in-law lying down and feverish (or trembling): and he touched her hand, and the fever left her. The hand of the woman is touched, and with her healed works, the weakness of sins departs. It is the nature of human beings that after a fever, their bodies become more tired, and as health begins, they feel the afflictions of sickness. But the health that is granted by the Lord restores everything at once, and it is not enough to be healed; but to indicate an increase in strength, it is added: — Commentary on Matthew
Mateus 8:14-15
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 8:15
(Verse 15) And he rose up and served them. That hand which had been touched was also healed. — Commentary on Matthew
Mateus 8:16
(Vers. 16-18.) But when evening came, they brought to him many who were demon-possessed; and he cast out the spirits with a word, and healed all who were sick. This was to fulfill what was spoken through the prophet Isaiah: "He took up our infirmities and carried our diseases." And seeing great crowds around him, Jesus gave orders to go to the other side. Everyone is healed not in the morning, not in the afternoon, but in the evening, when the sun is setting: when a grain of wheat dies in the ground in order to bring forth many fruits (John 12). — Commentary on Matthew
Mateus 8:16-17
[(as quoted by Aquinas, AD 1274)] It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit. — Catena Aurea by Aquinas
Mateus 8:19-20
(Verse 19, 20) And one scribe, approaching, said to him: Teacher, I will follow you wherever you go. And Jesus says to him: Foxes have dens, and birds of the sky have nests, but the Son of Man has nowhere to lay his head. This scribe of the law, who knew only the letter that kills, if he had said: Lord, I will follow you wherever you go, he would not have been rejected by the Lord; but because he esteemed one teacher out of many, and was a learner of letters, which is more significantly said in Greek, γραμματεὺς, and not a spiritual hearer: therefore, he has no place where Jesus can lay his head. Now, it is shown to us, and because of this the scribe is rejected, that he, seeing the greatness of the signs, wanted to follow the Savior in order to seek profit from the miracles of his works, desiring the same thing that Simon Magus wanted to buy from Peter (Acts 8). Therefore, such a faith is rightfully condemned by the Lord's judgment and it is said to him: Why do you desire to follow me because of riches and the profits of the world, when I am of such great poverty that I don't even have a small shelter and I don't use my own roof? — Commentary on Matthew
Mateus 8:19-20
[(as quoted by Aquinas, AD 1274)] 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 1man of the letter (which is better expressed in Greek, γραμματεὺς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon Magus when he would have given Peter money. 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? — Catena Aurea by Aquinas
Mateus 8:21
(Verse 21.) And another of his disciples said to him: Lord, allow me first to go and bury my father. What is the similarity between a scribe and a disciple? The former calls him master, the latter confesses him Lord. The former desires to go and bury his father due to an opportunity for piety; the latter promises to follow him wherever, not seeking a master, but seeking profit from the master. — Commentary on Matthew
Mateus 8:21
[(as quoted by Aquinas, AD 1274)] 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 seeking a master, but by means of his master seeking gain for himself. — Catena Aurea by Aquinas
Mateus 8:22
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 8:22
(Ver. 22) But Jesus said to him, "Follow me, and let the dead bury their own dead. He is dead, whoever does not believe. But if a dead person buries the dead, we should not be concerned about the dead, but the living: lest while we are concerned about the dead, we ourselves may also be called dead. — Commentary on Matthew
Mateus 8:23
(Verse 23) And when he got into the boat, his disciples followed him. And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves. He performed the fifth sign when he got into a boat from Capernaum and commanded the winds and the sea. The sixth sign, when he gave power to the demons to enter into the pigs in the region of the Gerasenes. The seventh, when he entered his own city and healed a paralytic lying on a bed. Firstly, the paralytic is the son of a centurion. — Commentary on Matthew
Mateus 8:24-25
[(as quoted by Aquinas, AD 1274)] Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened. — Catena Aurea by Aquinas
Mateus 8:24-25
(Verse 24, 25.) But He was sleeping. And they came to Him and woke Him, saying, 'Lord, save us, we are perishing!' And Jesus said to them, 'Why are you afraid, you of little faith?' We read the foreshadowing of this sign in Jonah (Jonah 1), when, as the others were in danger, he was secure, and slept, and was awakened; and by the power and mystery of his passion, he saved those who woke him. — Commentary on Matthew
Mateus 8:26
[(as quoted by Aquinas, AD 1274)] 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 is animatec—but by the power of the Maker things which to us have no consciousness have to Him. — Catena Aurea by Aquinas
Mateus 8:26
(Verse 26.) Then rising up, he commanded the winds and the sea: and there was a great calm. And from this place we understand that all creatures feel their Creator. For those whom he rebukes, and those whom he commands, feel the one who commands: not by the error of heretics, who think that all things are animate; but by the majesty of the creator, which to us is imperceptible, but to them is perceptible. — Commentary on Matthew
Mateus 8:27
(Verse 27) And men marveled, saying: What manner of man is this, that even the winds and the sea obey him? Not the disciples, but the sailors and others who were in the boat, marveled. But if anyone wants to argue that those who marveled were disciples, we will answer that they were rightly called men who had not yet known the power of the Savior. — Commentary on Matthew
Mateus 8:27
[(as quoted by Aquinas, AD 1274)] But if any shall contend 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. — Catena Aurea by Aquinas
Mateus 8:29
[(as quoted by Aquinas, AD 1274)] 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 deprecating the scourge; so the dæmons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose, that these dæmons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master. But both the Devil and the dæmons may be said to have rather suspected, than known, Jesus to be the Son of God. For the presence of the Saviour is the torment of dæmons. — Catena Aurea by Aquinas
Mateus 8:30-31
(Verse 30, 31.) What have we to do with you, Jesus, Son of God? Have you come here before the time to torment us? Now there was a herd of many pigs feeding not far off from them. And the demons begged him, saying, 'This confession is not of free will, which is followed by the reward of the confessor, but of forced necessity, which compels unwillingly, as if fugitive slaves see their master after a long time: they only beg to be spared from the beatings.' So, demons, seeing the Lord suddenly present on earth, believed that they had come to judge. The presence of the Savior is torment for demons. And some people foolishly think that demons know the Son of God, but are ignorant of the devil, because these demons are of lesser evil than the one whose servants they are. Since all knowledge of the disciples must be referred to the teacher, demons as well as the devil are more suspect of understanding the Son of God than knowing Him. No one knows the Father, except the Son, and whoever the Son chooses to reveal him to. (Matthew 11:27) — Commentary on Matthew
Mateus 8:32-33
(Verse 32, 33.) If you cast us out, send us into the herd of pigs. And He said to them: Go. And they, going out, went into the pigs. And behold, the whole herd rushed headlong into the sea, and they died in the water. But the shepherds fled; and coming into the city, they announced all these things, and about those who had demons. Not that the Savior granted the demons what they were asking, He said, go: but so that through the destruction of the pigs, an opportunity for salvation would be given to the people. For when the shepherds see these things, they immediately report them to the city. Let Manichaeus be ashamed, if the souls of men and beasts are of the same substance and from the same author, how is it that for the salvation of one man, two thousand pigs are choked? — Commentary on Matthew
Mateus 8:32-33
[(as quoted by Aquinas, AD 1274)] 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; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters. Let Manichæus blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men? — Catena Aurea by Aquinas
Mateus 8:34
[(as quoted by Aquinas, AD 1274)] 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.) — Catena Aurea by Aquinas
Mateus 8:34
They entreat him to leave their district, not out of pride on their part (as many believe) but out of humility. They judge themselves unworthy of the Lord's presence, just as Peter after the catch of fish fell before the Savior's knees and said, "Depart from me, for I am a sinful man, O Lord." — COMMENTARY ON MATTHEW 1.8.34
Mateus 8:34
(Verse 34) And behold, the whole city went out to meet Jesus, and when they saw Him, they begged Him to pass through their borders. They ask Him to pass through their borders, not out of pride as some think, but out of humility by which they judged themselves unworthy of the Lord's presence, just as Peter, falling to the knees of the Savior in the catch of fish, said: Depart from me, Lord, for I am a sinful man (Luke 5:8). — Commentary on Matthew