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Healing and Cleansing of the Leper
(Matt 8:1-4 Mark 1:40-45 Luke 5:12-16) 1 AND when he was come down from the mountain, great multitudes followed him: 2 And behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean. 3 And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed. 4 And Jesus saith to him: See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded for a testimony unto them. The Centurion of Capernaum and his Servant
5 And when he had entered into Capharnaum, there came to him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, and is grieviously tormented. 7 And Jesus saith to him: I will come and heal him. 8 And the centurion making answer, said: Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my servant shall be healed. 9 For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doeth it. 10 And Jesus hearing this, marvelled; and said to them that followed him: Amen I say to you, I have not found so great faith in Israel. 11 And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven: 12 But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour. The Healing of Peter's Mother-in-law
(Matt 8:14-15 Mark 1:29-31 Luke 4:38-39) 14 And when Jesus was come into Peter's house, he saw his wife's mother lying, and sick of a fever: 15 And he touched her hand, and the fever left her, and she arose and ministered to them. The Sick Healed at Evening
(Matt 8:16-17 Mark 1:32-34 Luke 4:40-41) 16 And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed: 17 That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases. On Following Jesus, the Would-be Followers
(Matt 8:18-22 Mark 4:35 Luke 9:57-62) 18 And Jesus seeing great multitudes about him, gave orders to pass over the water. 19 And a certain scribe came and said to him: Master, I will follow thee whithersoever thou shalt go. 20 And Jesus saith to him: The foxes have holes, and the birds of the air nests: but the son of man hath not where to lay his head. 21 And another of his disciples said to him: Lord, suffer me first to go and bury my father. 22 But Jesus said to him: Follow me, and let the dead bury their dead. Stilling the Storm
(Matt 8:23-27 Mark 4:36-41 Luke 8:22-25) 23 And when he entered into the boat, his disciples followed him: 24 And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. 25 And they came to him, and awaked him, saying: Lord, save us, we perish. 26 And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up he commanded the winds, and the sea, and there came a great calm. 27 But the men wondered, saying: What manner of man is this, for the winds and the sea obey him? The Gadarene Demoniacs
(Matt 8:28-34 Mark 5:1-20 Luke 8:26-39) 28 And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way. 29 And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time? 30 And there was, not far from them, an herd of many swine feeding. 31 And the devils besought him, saying: If thou cast us out hence, send us into the herd of swine. 32 And he said to them: Go. But they going out went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters. 33 And they that kept them fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils. 34 And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coasts. Gospel Harmony on Matthew 8
Healing and Cleansing of the Leper
(Matt 8:1-4 Mark 1:40-45 Luke 5:12-16) 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; so that what they had known before, they afterwards set down in writing when they were recalled to their minds. (St. Augustine Harmony of the Gospels 2.9) The Centurion of Capernaum and his Servant
(Matt 8:5-13 Mark 7:30 Luke 7:1-10; 13:28-29 John 4:46-54)
There is an antilogy here; for Luke 7:1 relates the same miracle differently. He does not say that the centurion himself came to Christ but sent to Him, first Jews, then his friends, to ask the favour of Him that He would heal His servant. Wherefore in St. Luke we must supply from S. Matthew, that after his friends, the centurion himself, last of all, came to Christ, either for the sake of doing Him honour, or because of the urgency of the disease, and the imminent peril of death. This is the opinion of S. Chrysostom (Hom. 26), Theophylact, and Euthymius. Or you may suppose that the centurion is here said to have come to Christ, and besought and answered Him, not personally, but by his friends. This is the opinion of St. Augustine and Bede. (Cornelius a Lapide)
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, “When he was come nigh to the house, the centurion sent friends unto him, saying, Lord, trouble not yourself, for I am not worthy that you should enter under my roof.” 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 great faith in Israel.” Luke, on the other hand, has narrated the whole as it was done, that so we might be obliged to understand in what sense Matthew, who could not err, meant that the centurion himself came to Christ, namely, in a figurative sense through faith. (St. Augustine Harmony of the Gospels 2.20) Some think, as Chrysostom reports, that this official in the Gospel of John is the same as the centurion mentioned by Matthew (8:5). This is not so, for they differ in four ways. First, because the illness was not the same in each. The centurion was concerned with a paralytic, “My servant is lying paralyzed at home” (Mt 8:6); while this official’s son is suffering from a fever, yesterday at the seventh hour the fever left him. Secondly, those who are sick are not the same. In the first case, it was a servant, “my servant”; but now we have a son, as it says, whose son. Thirdly, what is requested is different. For when Christ wanted to go to the home of the centurion, the centurion discouraged him, and said: “Lord, I am not worthy to have you come under my roof; but only say the word and my servant will be healed” (Mt 8:8). But this official asked Christ to come to his house, Lord, come down before my child dies. Fourthly, the places are different. For the first healing took place at Capernaum, while this one is at Cana in Galilee. So this official is not the same as the centurion, but was from the household of Herod the Tetrarch, or some kind of a herald, or an official of the Emperor. (St. Thomas Aquinas Commentary on John) The Healing of Peter's Mother-in-law
(Matt 8:14-15 Mark 1:29-31 Luke 4:38-39) 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 he had omitted above. For Mark relates this after the cleansing of the leper, which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peter’s mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthew’s sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no man’s power to choose in what order he shall recollect the things he has once [p. 314] known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed. (St. Augustine Harmony of the Gospels 2.21) The Sick Healed at Evening
(Matt 8:16-17 Mark 1:32-34 Luke 4:40-41) Matthew, accordingly, continues his narration thus: “Now when the even was come, they brought unto Him many that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”(Mt 8:16-18) That this belongs in date to the same day, he indicates with sufficient clearness by these words which he subjoins, “Now when the even was come.” In a similar manner, after concluding his account of the healing of Peter’s mother-in-law with the sentence, “And she ministered unto them,” Mark has appended the following statement: “And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed of the devils. And all the city was gathered together at the door. And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him. And in the morning, rising up a great while before day, He went out, and departed into a solitary place.”(Mark 1:31-35) Here Mc appears to have preserved the order in such wise, that after the statement conveyed in the words “And at even,” he gives this note of time: “And in the morning, rising up a great while before day.” And although there is no absolute necessity for supposing either that, when we have the words “And at even,” the reference must be to the evening of the very same day, or that when the phrase “In the morning” meets us, it must mean the morning after the self-same night; still, however that may be, this order in the occurrences may fairly appear to have been preserved with a view to an orderly arrangement of the times. Moreover, Luke, too, after relating the story of Peter’s mother-in-law, while he does not indeed say expressly, “And at even,” has at least used a phrase which conveys the same sense. For he proceeds thus: “Now when the sun had set, all they that had any sick with divers diseases brought them unto Him; and He laid His hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And He, rebuking them, suffered them not to speak: for they knew that He was Christ. And when it was day, He departed and went into a desert place.”(Luke 4:40-43) Here, again, we see precisely the same order of times preserved as we discovered in Mark. But Matthew, who appears to have introduced the story of Peter’s mother-in-law not according to the order in which the incident itself took place, but simply in the succession in which he had it suggested to his mind after previous omission, has first recorded what happened on that same day, to wit, when even was come; and thereafter, instead of subjoining the notice of the morning, goes on with his account in these terms: “Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side of the lake.”(Mt 8:18) (St. Augustine Harmony of the Gospels 2.22) On Following Jesus, the Would-be Followers
(Matt 8:18-22 Mark 4:35 Luke 9:57-62) 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 desert. 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 that they might come to the lake. (St. Augustine Harmony of the Gospels 2.22-23) Stilling the Storm
(Matt 8:23-27 Mark 4:36-41 Luke 8:22-25)
“And when He was entered into a ship, His disciples followed Him. And, behold, there arose a great tempest in the sea.” And so the story goes on, until we come to the words, “And He came into His own city.”(Mt 8:23-10:1) Those two narratives which are told by Matthew in continuous succession,—namely, that regarding the calm upon the sea after Jesus was roused from His sleep and had commanded the winds, and that concerning the persons who were possessed with the fierce devil, and who brake their bands and were driven into the wilderness,—are given also in like manner by Mark and Luke.(Mark 4:36 Luke 8:22-37) Some parts of these stories are expressed, indeed, in different terms by the different writers, but the sense remains the same. This is the case, for example, when Matthew represents the Lord to have said, “Why are ye fearful, O ye of little faith?”(Mt 8:26) while Mark’s version is, “Why are ye fearful? Is it that ye have no faith?”(Mark 4:40) For Mark’s word refers to that perfect faith which is like a grain of mustard seed; and so he, too, speaks in effect of the “little faith.” Luke, again, puts it thus: “Where is your faith?”(Luke 8:25) Accordingly, the whole utterance may perhaps have gone thus: “Why are ye fearful? Where is your faith, O ye of little faith?” And so one of them records one part, and another another part, of the entire saying. The same may be the case with the words spoken by the disciples when they awoke Him. Matthew gives us: “Lord, save us: we perish.”(Mt 8:25) Mark has: “Master, carest Thou not that we perish?”(Mark 4:38) And Luke says simply, “Master, we perish.”(Luke 8:28) These different expressions, however, convey one and the same meaning on the part of those who were awaking the Lord, and who were wishful to secure their safety. Neither need we inquire which of these several forms is to be preferred as the one actually addressed to Christ. For whether they really used the one or the other of these three phraseologies, or expressed themselves in different words, which are unrecorded by any one of the evangelists, but which were equally well adapted to give the like representation of what was meant, what difference does it make in the fact itself? At the same time, it may also possibly have been the case that, when several parties in concert were trying to awake Him, all these various modes of expression had been used, one by one person, and another by another. In the same way, too, we may deal with the exclamation on the stilling of the tempest, which, according to Matthew, was, “What manner of man is this, that the winds and the sea obey Him?”(Mt 8:27) according to Mark, “What man, thinkest thou, is this, that both the wind and the sea obey Him?”(Mark 4:41) and according to Luke, “What man, thinkest thou, is this? for He commandeth both the winds and the sea, and they obey Him.” Who can fail to see that the sense in all these forms is quite identical? For the expression, “What man, thinkest thou, is this?” has precisely the same import with the other, “What manner of man is this?” And where the words” He commandeth “are omitted, it can at least be understood as a matter of course that the obedience is rendered to the person commanding.
The Gadarene Demoniacs (Matt 8:28-34 Mark 5:1-20 Luke 8:26-39)
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 about whose recovery there was much care, whence the fame of this miracle was the more noised abroad. (St. Augustine Harmony of the Gospels 2.24)
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 that he ofttimes cut himself with stones. But they neither of them say that there was only one, which would be to contradict Matthew. (St. John Chrysotom) |