Saturday of the 18th week after Pentecost

He describes the works of divine healing begun on the sabbath day, to show from the outset that the new creation began where the old creation ceased. He showed us that the Son of God is not under the law but above the law, and that the law will not be destroyed but fulfilled. For the world was not made through the law but by the Word, as we read: "By the Word of the Lord were the heavens established." Thus the law is not destroyed but fulfilled, so that the renewal of humankind, already in error, may occur. The apostle too says, "Stripping yourselves of the old man, put on the new, who was created according to Christ." He fittingly began on the sabbath, that he may show himself as Creator. He completed the work that he had already begun by weaving together works with works.

Neither indignation at their treatment, nor displeasure at their wickedness, caused our Lord to abandon Judæa, but unmindful of His injuries, and remembering mercy, at one time by teaching, at another by healing, He softens the hearts of this unbelieving people, as it is said, And he went down to Capernaum.

The work of divine healing commenced on the sabbath, signifying thereby that he began anew where the old creation ceased, in order that He might declare at the very beginning that the Son of God was not under the Law, but above the Law. Rightly also He began on the sabbath, that He might show Himself the Creator, who interweaves His works one within another, and follows up that which He had before begun; just as a builder determining to reconstruct a house, begins to pull down the old one, not from the foundation, but from the top, so as to apply his hand first to that part, where he had before left off. Holy men may through the word of God deliver from evil spirits, but to bid the dead rise again, is the work of Divine power alone.

And he went down to Capernaum, a city of Galilee, and taught them on the Sabbath. Behold the mercy of the Lord the Savior: neither moved by indignation, nor offended by wickedness, nor violated by injury, he does not abandon Judea; rather, forgetting the injury, but mindful of mercy, sometimes teaching, sometimes liberating, sometimes healing, he soothes the hearts of the faithful people. But that he especially grants the gifts of his healing and teaching on Sabbaths, shows that he is not under the law, but above the law, who also came to fulfill the law, not to dissolve it, choosing not the Jewish Sabbath, on which it is not lawful to light a fire or move hand and foot, but the true Sabbath and the rest beloved to the Lord, if, caring for the salvation of souls, we abstain from servile work, that is, from all illicit things.

After he showed the doctrine of Christ to be authentic from the merit of his life and the testimony of Scripture, here he now shows it from a miracle of power, so that in the mouth of three witnesses the firm testimony of authority may stand. This part has three sections. In the first is set forth the communication of Christ's doctrine; in the second, the confirmation by the power of a miracle; in the third, the acceptance of the same by the multitude of the people. Concerning the communication of Christ's doctrine, four things are expressed, namely place, time, effect, and power. From these four it is gathered that Christ's doctrine was humble and renowned, admirable and sublime.

Humble, I say, he is shown from the situation of the place, which he notes when he says: He went down to Capharnaum, a city of Galilee. Descent in Christ is a sign of humility, just as ascent in the proud is a sign of exaltation; whence Song of Songs 6: "I went down into the garden of nuts, to see the fruits of the valleys"; to designate which it is also said above in the third chapter, that "the Holy Spirit descended in bodily form" etc.; and therefore he himself said in John 6: "I descended from heaven, not to do my own will." And this is a great humility, and this he taught by word in Matthew 11: "Learn from me, for I am meek and humble of heart"; in John 13 by example: "If I have washed your feet etc.; for I have given you an example." This also befits because that city was on the border of the Gentiles and the Jews, "in the borders of Zabulon and Nephtalim," so that he might thus show that he did not despise the Gentiles by reason of their guilt or idolatry; Isaiah 9: "In the former time the land of Zabulon and the land of Nephtalim was lightened, and in the latter time it was made heavy." To this is added that these two tribes had migrated before the rest, as is said in 4 Kings 15; and therefore as the despised they were to be visited first.

Moreover, the communication of his teaching is shown to be solemn from the solemn time; on account of which he says: He was teaching in their synagogue on the Sabbaths. For then the people came together for the hearing of the Law, because they ceased from all servile work, as is commanded in Leviticus 23. And therefore Baruch 1: "Read this book, which we have sent to you, to be recited on a solemn day and at an opportune time." So also Paul taught on the Sabbaths, according to what is said in Acts 15: "Moses from ancient times has in every city those who preach him in the synagogues, where he is read every Sabbath." In this we are instructed, according to the counsel of Ecclesiasticus 38, to learn and teach wisdom "in the time of leisure, because he who is less occupied in action will receive wisdom." And we are also instructed to attend especially to divine praises and preaching on solemn days and in the sight of the multitude; whence in the Psalm: "I will declare your name to my brethren, in the midst of the church"; and again: "In the churches bless the Lord."

Those whom argument cannot bring to the sure knowledge of Him Who by nature and in truth is God and Lord, may perhaps be won by miracles unto a docile obedience. And therefore usefully, or rather necessarily, He oftentimes completes His lessons by proceeding to the performance of some mighty work. For the inhabitants of Judaea were unready to believe, and slighted the words of those who called them to salvation, and especially the people of Capernaum had this character: for which reason the Saviour reproved them, saying, "And thou Capernaum, that art exalted unto heaven, shalt be brought down unto hell." But although He knows them to be both disobedient, and hard of heart, nevertheless He visits them as a most excellent physician would those who were suffering under a very dangerous disease, and endeavours to rid them of their malady. For He says Himself, that "those who are in health, have no need of a physician, but those who are sick." He taught therefore in their synagogues with great freedom of speech: for this He had foretold by the voice of Isaiah, saying, "I have not spoken in secret, nor in a dark place of the earth." The holy apostles moreover He even commanded to publish their words concerning Him with full boldness of speech, saying, "What I tell you in darkness, speak ye in the light: and what ye have heard (whispered) into the ear, proclaim upon the housetops." On the Sabbath also, when they were at leisure from labour, He conversed with them. They therefore wondered at the power of His teaching, and at the greatness of His authority: "For the word, it says, was with authority;" for He used not flatteries, but urged them to salvation. For the Jews indeed thought that Christ was nothing more than one of the saints, and that He had appeared among them in prophetic rank only: but that they might entertain a higher opinion and idea concerning Him, He exceeds the prophetic measure; for He never said, Thus saith the Lord, as of course was their custom, but as being the Lord of the law He spake things that surpass the law.

For although He knew that they were disobedient and hard of heart, He nevertheless visits them, as a good Physician tries to heal those who are suffering from a mortal disease. But He taught them boldly in the synagogues, as Esaias saith, I have not spoken in secret, in a dark place of the earth. (Isa. 45:19.) On the sabbath day also He disputed with them, because they were at leisure. They wondered therefore at the mightiness of His teaching, His virtue, and His power, as it follows, And they were astonished at his doctrine, for his word was with power. That is, not soothing, but urging and exciting them to seek salvation. Now the Jews supposed Christ to be one of the saints or prophets. But in order that they might esteem Him higher, He passes beyond the prophetic limits. For he said not, "Thus saith the Lord," but being the Master of the Law, He uttered things which were above the Law, changing the letter to the truth, and the figures to the spiritual meaning.

And they were amazed at his teaching, because his word was with authority. The word of the teacher is made with authority when he performs the things he teaches. For he who destroys his own words with deeds is scorned. Whom, on the contrary, the Apostle instituting against the teacher says: Let no one despise your youth (1 Tim. 4). But uniquely the Lord and principally alone spoke from good authority, because he committed none from bad weakness. For from the power of divinity he had that which he ministered to us through the innocence of his humanity. In another way, his word was with authority, or as another evangelist says, he was teaching them as one having authority, and not as the scribes. Because the scribes were giving the people the precepts they learned through the law. But he, as the author and fulfiller of the law, either by changing or by augmenting what seemed less, acting freely, substituted them.

The word of the teacher is with power, when he performs that which he teaches. But he who by his actions belies what he preaches is despised.

Moreover, he is shown to be admirable from the astonishment of the people, when it is added: And they were astonished at his teaching; and this, because they perceived something great and unaccustomed in it. So also in the teaching of the Apostles after the coming of the Holy Spirit, Acts 2, "all who heard them were astonished"; Job 12: "He leads counselors to a foolish end and judges to astonishment." Nor is it a wonder, because, as the officers said in John 7, "never has a man spoken thus."

Sublime indeed is shown from a singular power, and this he notes when he adds: Because his word was with authority: either because he spoke as the almighty Lord, according to that passage in Matthew 7: "The crowds were amazed at his teaching: for he was teaching as one having authority"; or because power working miracles was joined to his word, according to that passage in Ecclesiastes 8: "His word is full of power"; and below in chapter 24: "Concerning Jesus of Nazareth, who was a man, a prophet mighty in work and word"; or also because his words savored of spiritual power, according to that passage of the Psalm: "He shall give to his voice the voice of power." Thus the Apostle in 1 Corinthians 2: "Our word and our preaching was not in the persuasive words of human wisdom, but in the demonstration of spirit and power." Nor is it a wonder if power was joined to his word, because he himself is "the power and wisdom of God," 1 Corinthians 1. And therefore in Hebrews 1 it is said: "Upholding all things by the word of his power."

But "they were all astonished at His doctrine." Of course they were; "for, says (St. Luke), "His word was with power -not because He taught in opposition to the law and the prophets.

" "They were mightily astonished at His doctrine; for He was teaching as one who had power." And again: "Therefore, my people shall know my name in that day.

In a mystery, the man in the synagogue with the unclean spirit is the Jewish people, which being fast bound in the wiles of the devil, defiled its vaunted cleanliness of body by the pollution of the heart. And truly it had an unclean spirit, because it had lost the Holy Spirit. For the devil entered whence Christ had gone out.

And in the synagogue there was a man having an unclean demon. Rightly in the synagogue was the man who had the unclean spirit, because he had lost the Holy Spirit. For the devil had entered where Christ had left. As even now some say they are Jews and are not, but are the synagogue of Satan.

After the communication of Christ's teaching, there follows here its authentication through the power of a miracle. This admirable power is shown in Christ teaching in a threefold manner: first, with respect to the male sex; second, with respect to the female sex; third, with respect to every sex and age. Again, there is another difference on the part of nature, because the first consists in the liberation of a man from a demon; the second, in the liberation of a woman from a fever; the third, in the liberation from both indifferently. Again, the first is in a place of instruction, namely in the synagogue; the second, in a place of refreshment, namely in the house of Simon; the third, in a place of rest, namely after the setting of the sun. Finally, the first of these is shown to have been done around morning; the second, around midday; the third, at the end of the day. And through this, from all these things it follows that Christ has power over every person and over every nature and in every place and in every time; and through this, the authentication of his teaching through the power of manifold miracles is sufficiently shown. Concerning the cure, therefore, of a man from a demon, four concurrent things are to be noted which serve to manifest the power of Christ: on the part of the demoniac, a condition of manifest misery; on the part of the demon, a perception of the divine presence; on the part of Christ, an operation of immense power; on the part of the people, an exhibition of due reverence — all of which are most fittingly described by the Evangelist for the magnificence of the present miracle.

On the part therefore of the demoniac there is shown the state of manifest misery, when it is said: And in the synagogue there was a man having an unclean demon, because it appeared to all in common that he was possessed by a demon: whence he was in a common place, because in the synagogue, where many gathered together, according to that passage in John 18: "I have always taught in synagogues and in the temple, where all the Jews come together." In this place there was a man having an unclean spirit, so called from its effect, because it makes one unclean: Zechariah 13: "I will remove the unclean spirit from the land." This spirit is called Unclean because it always suggests uncleanness: whence in Revelation 16: "And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits in the form of frogs."

On the part of the demon there is shown the sense of the divine presence, when it is said: And he cried out with a loud voice, so that by the force of the cry there might be shown in the demon the passion of pain: Isaiah 65: "Behold, my servants shall praise from exultation of heart, and you shall cry out from pain of heart, and from crushing of spirit you shall howl"; whence it is gathered from the cry that in the demon there was pain and trembling from the sense of Christ's presence. Whence Augustine says: "Would that as the demons recognized God as judge, so men would recognize the Savior! The demons saw and trembled; men, however, saw and killed. O how great a misfortune, that men are found worse than demons!"

But He generally intermingles with His teaching the performance of mighty works. For those whose reason does not incline to knowledge, are roused by the manifestation of miracles. Hence it follows, And there was in the synagogue a man which had a devil.

But the Jews spoke falsely of the glory of Christ, saying, He casteth out devils by Beelzebub the prince of the devils. To remove this charge, when the devils came beneath His invincible power, and endured not the Divine Presence, they sent forth a savage cry, as it follows: And he cried with a loud voice, saying, Let us alone; what have we to do with thee, &c.

(et Tit. Bost.) For the devils thought by praises of this sort to make Him a lover of vainglory, that He might be induced to abstain from opposing or destroying them by way of grateful return.

In the same passage, "the spirit of an unclean devil" exclaims: "What have we to do with Thee, Thou Jesus? Art Thou come to destroy us? I know Thee who Thou art, the Holy One of God." I do not here raise the question whether this appellation was suitable to one who ought not to be called Christ, unless he were sent by the Creator.

We must know also that many now have devils, namely, such as fulfil the desires of devils, as the furious have the dæmon of anger; and so of the rest. But the Lord came into the synagogue when the thoughts of the man were collected, and then says to the dæmon that dwelt there, Hold thy peace, and immediately throwing him into the middle he departs out of him. For it becomes not a man always to be angry, (that is, like the brutes,) nor always to be without anger, (for that is want of feeling,) but he must take the middle path, and have anger against what is evil; and so the man is thrown into the midst when the unclean spirit departs from him.

It ought not to shock any one that the devil is mentioned in this book as the first to have spoken the name of Jesus of Nazareth. For Christ received not from him that name which an Angel brought down from heaven to the Virgin. The devil is of such effrontery, that he is the first to use a thing among men and bring it as something new to them, that he may strike people with terror at his power. Hence it follows: For I know thee who thou art, the Holy One of God.

(ad Epise. Æg. et Lib.) He spoke of Him not as a Holy One of God, as if He were like to the other saints, but as being in a remarkable manner the Holy One, with the addition of the article. For He is by nature holy by partaking of whom all others are called holy. Nor again did He speak this as if He knew it, but He pretended to know it.

(ut sup.) Although he confessed the truth he controlled his tongue, lest with the truth he should also publish his own disgrace, which should teach us not to care for such, although they speak the truth, for we who know the divine Scripture, must not be taught by the devil, as it follows: And Jesus rebuked him, saying, Be silent, &c.

And he cried out with a loud voice saying: Leave us alone; what have we to do with you, Jesus of Nazareth? Pause a little (he said), cease tormenting me, to whom there is no fellowship with our deceit. And indeed: For what partnership has light with darkness? Or what fellowship has Christ with Belial? (II Cor. VI.)

Have you come to destroy us? I know who you are—the Holy One of God. This is not a confession of will, for which the reward of confessing follows, but an extortion of necessity which compels the unwilling. And just as if runaway slaves, after much time, see their master, they plead for nothing but to be spared the lashes, thus also the demons, seeing the Lord suddenly dwelling on earth, believed that he had come to judge them. The presence of the Savior is torment for the demons.

As if he said, Abstain a while from troubling me, thou who hast no fellowship with our designs.

Whence this very fear compelled him to confess the truth, namely, that Christ was the destroyer of demons and the sanctifier of men. On account of the first, it is added: Saying: Let be, what have we to do with you, Jesus of Nazareth? Have you come to destroy us? Let be, that is, cease from affliction and our persecution, because it is unbearable: Job 13: "Remove your hand far from me, and let not your dread terrify me." Or: Let be, that is, permit me to go far from you, because what have you to do with us? as if to say: there is no agreement, and therefore we cannot be together: Second Corinthians 6: "What accord has Christ with Belial, light with darkness, righteousness with iniquity?" And that there is no communion or accord, he shows when he adds: Have you come to destroy us? Proverbs 24: "Suddenly shall their destruction arise"; whence First John 3: "For this purpose the Son of God appeared, that he might destroy the works of the devil."

And note that the destruction of demons is twofold: one, namely, on account of the sin of pride, by which they were destroyed from the beginning: Ezekiel 28: "I destroyed you, O Cherub, proceeding from the midst of the fiery stones"; the other on account of sins added thereto, by which they will be destroyed at the last judgment, when all power will be taken away and every penalty due will be inflicted: concerning which, Deuteronomy 32: "The day of destruction is near." And this destruction will not come about entirely before the day of judgment: whence Mark 1: "Have you come here before the time to destroy us?" But nevertheless it began from the time of Christ: John 12: "Now is the judgment of the world; now the prince of this world shall be cast out."

Moreover, he confesses him not only as the destroyer of demons, but also as the sanctifier of men, when he adds: I know you, that you are the Holy One of God—he indeed of whom Daniel 9 says: "The Holy of Holies shall be anointed." He did not know this with certain knowledge, since it is said in 1 Corinthians 2: "If they had known, they would never have crucified the Lord of glory"; but he knew by conjecture: Proverbs 23: "Like a soothsayer and diviner, he estimates what he does not know." For he surmised this through the torment that he was experiencing.

The devil wished also to disturb the order of things, and to deprive the Apostles of their dignity, and to incline the many to obey Him.

But it is no longer open to me even to interpret the princes and powers of this world as the Creator's, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation, and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He was come to destroy them. The parable also of the strong man armed, whom a stronger than he overcame and seized his goods, is admitted by Marcion to have reference to the Creator: therefore the Creator could not have been ignorant any longer of the God of glory, since He is overcome by him; nor could He have crucified him whom He was unable to cope with.

Because he commands unclean spirits with authority and power, and they depart. For holy men also can expel demons, but they do so by the word of God, whereas the Word of God itself performs miracles by its own power.

Holy men were able by the word of God to cast out devils, but the Word Himself does mighty works by His own power.

Lastly, on the part of the people, there is shown the display of due reverence, when there is added: And there came fear upon all. This is said with regard to reverence according to the act of the heart. Nor is it a wonder, because, Job 26, "the pillars of heaven tremble and are afraid at his nod"; whence Job 4: "Fear seized me and trembling, and all my bones were terrified." And this at the sight of so great a miracle: Psalm: "I will praise you, for you are fearfully magnified; wonderful are your works"; and Jeremiah 10: "Who shall not fear you, O King of the nations?" But with regard to the act of the mouth, there is added: And they spoke among themselves, namely, one conferring with another: What is this word? that is, a thing worthy of speech, as is understood in 4 Kings 20: "There was no word in my house that I did not show them." For with authority and power he commands the unclean spirits: with authority commanding, and with power effecting. Nor is it a wonder, because, Job 25, "power and terror are with him who makes peace in his high places." But this command is not human nor even angelic; whence in the Epistle of Jude it is said that "Michael the Archangel, when he disputed with the devil about the body of Moses, said only this: The Lord rebuke you, Satan."

As if they said, What is this word by which he commands, Go out, and he went out?