Matthew § 25

A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily? He does not deign to be present to the royal official's son through bodily presence, yet he does not disdain to go to meet the centurion's servant. What is this, except that our pride is rebuked, we who in men venerate not the nature by which they were made in the image of God, but honors and riches? And when we consider what surrounds them, we certainly fail to perceive their inner worth, while we consider what is despised in bodies, we neglect to weigh what they truly are. But our Redeemer, to show that what is lofty among men should be despised, and what is despised among men should not be despised by the saints, was unwilling to go to the royal official's son, but was ready to go to the centurion's servant. Therefore our pride is rebuked, which does not know how to value men for the sake of men themselves. It considers only, as we said, what surrounds men; it does not look at their nature; it does not recognize the honor of God in men. Behold, the Son of God is unwilling to go to the royal official's son, and yet he is ready to come for the health of a servant. Certainly if anyone's servant asked us to go to him, immediately our pride would answer us in silent thought, saying: "Do not go, because you degrade yourself, your honor is despised, your position is cheapened." Behold, he comes from heaven who does not disdain to meet a servant on earth; and yet we, who are from the earth, scorn to be humbled on earth.

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.

What then doth Jesus? What He had in no case done before, here He doeth. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He doth, that we might learn the virtue of the centurion. For if He had not made this offer, but had said, "Go thy way, let thy servant be healed;" we should have known none of these things.

This at least He did, in an opposite way, in the case also of the Phoenician woman. For here, when not summoned to the house, of His own accord He saith, He will come, that thou mightest learn the centurion's faith and great humility; but in the case of the Phoenician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity. For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith.

Had not He said, I will come and heal him, the other would never have answered, I am not worthy. It was because it was a servant for whom he made petition, that Christ promised to go, in order to teach us not to have respect to the great, and overlook the little, but to honour poor and rich alike.

So then, let everyone who wants approach Him, and let the one say: "Son of David, have mercy on me"; and, if he hears, "What do you want Me to do for you?" let him say quickly, "Lord, let me receive my sight," and right away he will hear, "So I desire. Receive your sight" [Luke 18:38-42]. Let another say, "Lord, my daughter"-i.e. my soul-"is severely possessed by a demon" [Matthew 15:22], and he will hear: "I will come to heal her" (Matthew 8:7). If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, "Follow Me" [Matthew 9:9], then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, "Do you want to be healed?" [John 5:2-7], let him receive the word joyfully and reply immediately: "Yes, Lord, but I have no man to put me into the pool of repentance." And then if he should hear, "Rise, take up your bed, and follow me," let him get up right away and run after the footsteps of the One Who has called him from on high. - "Second Ethical Discourse"

And Jesus said to him, "I will come and heal him," i.e., I will not speak. Hence note that no one would dare request as much as the Lord could grant. He says, I will come and heal him, because the presence of Christ is the cause of health. But it should be noted that he did not wish to go to the ruler's son, but he did go to the servant. This would be contrary to many who are willing to visit only the great, in opposition to Sirach (4:7): "Make yourself beloved to the assembly of the poor."

This man was from the Gentiles: for he was a centurion. The Jewish nation already had a soldier of the Roman empire. There he performed the duties of a soldier as far as a centurion could do; both under authority and having authority; obedient as a subordinate, ruling over subordinates.

But the Lord (as your dear Charity should especially note), although he was among the Jewish people, was already proclaiming the Church that would be throughout the whole world, into which he was about to send the Apostles: he himself, unseen and believed by the Gentiles, seen and killed by the Jews. For just as the Lord did not physically enter this man's house, yet healed his faith and the house itself while absent in body but present in majesty; in the same way, the Lord was bodily among the Jewish people alone; among other nations, he was neither born of the Virgin, nor suffered, nor walked with feet, nor endured human things, nor performed divine miracles. None of these things among the other nations: and yet it was fulfilled concerning him what had been said: "A people whom I did not know served me." How, if they did not know him? "By the hearing of the ear they obeyed me." The Jewish nation knew, and crucified; the world heard, and believed.

(super Gen. c. Man. i. 8.) But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who knew all things future? When the Lord marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher.

(cont. Faust. xxii. 74.) He praises his faith, but gives no command to quit his profession of a soldier.

(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.

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.

Seest thou how each of them that bore witness of His authority is marvelled at? "And the multitudes were astonished at His doctrine, because He taught as one having authority;" and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, "If thou wilt, thou canst make me clean;" and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion saith, "Speak the word only, and my servant shall be healed:" and "marvelling" at him, He said, "I have not found so great faith, no, not in Israel."

Now, to convince thee of this by the opposite also; Martha having said nothing of this sort, but on the contrary, "Whatsoever thou wilt ask of God, He will give Thee;" so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, "Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?" blaming her, as though she did not even yet believe. And again, because she had said, "Whatsoever Thou wilt ask of God, He will give Thee;" to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He saith, "I am the resurrection and the life;" that is to say, "I wait not to receive active power, but work all of myself."

Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show thee that for this end He so spake, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he hath intimated it. For, "Jesus," saith He, "turned Him about, and said to them that followed Him, I have not found so great faith, no, not in Israel."

It follows, that to have high imaginations concerning Him, this especially is of faith, and tends to procure the kingdom and His other blessings. For neither did His praise reach to words only, but He both restored the sick man whole, in recompence of his faith, and weaves for him a glorious crown, and promises great gifts.

Andrew believed, but it was after John had said, Behold the Lamb of God; (John 1:36.) Peter believed, but it was at the preaching of Andrew; Philip believed, but it was by reading the Scriptures; and Nathanael first received a proof of His Divinity, and then spoke forth his confession of faith.

Or, if we would supposeb that his faith was greater than even that of the Apostles, Christ's testimony to it must be understood as though every good in a man should be commended relatively to his character; as it were a great thing in a countryman to speak with wisdom, but in a philosopher the same would be nothing wonderful. In this way it may be said of the centurion, In none other have I found so great faith in Israel.

(Hom. in Div. 5.) Observe how great and what that is at which God the Only-begotten marvels! Gold, riches, principalities, are in His sight as the shadow or the flower that fadeth; in the sight of God none of these things is wonderful, as though it were great or precious, but faith only; this He wonders at, and pays honour to, this He esteems acceptable to Himself.

(ubi sup.) Jairus a prince in Israel, making request for his daughter, said not, 'speak the word,' but, 'Come quickly.' Nicodemus, hearing of the sacrament of faith, asks, How can these things be? (John 3:9.) Mary and Martha say, Lord, if thou hadst been here, my brother had not died; (John 11:21.) as though distrusting that God's power could be in all places at the same time.

When Jesus heard him, he marveled... Here he touches on Christ's kindness. But how can he say, he marveled? For marveling finds no place in God, because it arises from ignorance of a cause, which cannot occur in God. But it is also due to apprehending the greatness of an effect and takes place through imagining and phantasizing some great effect. In this sense it can take place even in Christ; hence he marveled, i.e., regarded something as great, and expressed it to the crowd following. Then he commended him; hence he said to those following, I have not found such faith in Israel. But what is this? Was there not greater faith in Abraham, Isaac and Jacob? The answer is that there was; but Christ's statement is understood of his time. But then there is a question about the apostles, and Martha and Mary. I must say that his faith was greater, because he had seen nothing previously, as those who had seen miracles. Furthermore, Peter came at Andrew's invitation, and Andrew at John's. In Martha was a slight doubt, because she said: "Lord, if you had been here, my brother would not have died" (Jn 9:21), as though he could not have prevented it in his absence. But in the centurion's words there was no hint of doubt. Chrysostom explains it another way, namely, that great and small are not said in an absolute way, but relatively; as we say that many are in a house, but few in a stadium. Hence, I have not found such faith in Israel, namely, in relation to the gentiles: "The sojourner who dwells in your land shall mount above you higher and higher" (Dt 28:43).

Note how what you have heard in the Gospel as something to come has by now already happened. Jesus commends the centurion's faith, whose flesh was alien but whose spirit was of the household of faith. It was to him that he said, "Many will come from east and west and sit 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." What sons of what kingdom? He is speaking of the people of the covenant, who received the law. To them the prophets were sent. To them was given the temple and the priesthood. They had celebrated the anticipations of things to come. Yet those things of which they would celebrate in figures they did not acknowledge in actual presence. This is why they shall "be thrown into the outer darkness; there men will weep and gnash their teeth." Odd, isn't it? That they would be sent away, while the Christians would be called from the east and the west to the heavenly banquet to sit down with Abraham and Isaac and Jacob, whose bread is righteousness and whose cup is wisdom.

(Serm. 62. 3.) He says, not 'all,' I but many; yet these from the east and west; for by these two quarters the whole world is intended.

(cont. Faust. xvi. 24.) Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion.

When we meditate on the Passion while reading Plato's picture of the Righteous One, or on the Resurrection while reading about Adonis or Balder, the case is altered. There is a real connection between what Plato and the myth-makers most deeply were and meant and what I believe to be the truth. I know that connection and they do not. But it is really there. It is not an arbitrary fancy of my own thrust upon the old words. One can, without any absurdity, imagine Plato or the myth-makers if they learned the truth, saying, "I see...so that was what I was really talking about. Of course. That is what my words really meant, and I never knew it."...Or may we more charitably speak, not of what Plato and Virgil and the myth-makers "would have said" but of what they said? For we can pray with good hope that they now know and have long since welcomed the truth; "many shall come from the east and the west and sit down in the kingdom."

Now it happened that both died. The rich man, who was clothed in purple and fine linen, was buried in hell; but Lazarus was led by angels into Abraham's bosom. What does Abraham's bosom signify but the secret rest of the fathers? Of which the Truth says: Many, he says, will come from the East and the West, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into outer darkness. For he who is said to have been clothed in purple and fine linen is rightly called a child of the kingdom. He who lifts his eyes from afar to see Lazarus, because while the unfaithful are in the depths through the punishments of their damnation, they behold the faithful above them in rest before the day of the last judgment, whose joys afterward they can in no way contemplate.

Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east, who has served God from a child; he from the west who in decrepit age has turned to God.

(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.

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.

But of our state there, no such word at all is spoken, but all the contrary; that "grief and sorrow and sighing have fled away." And that "men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob." And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.

But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Seest thou how the saying had been already fulfilled, "Seek ye the kingdom of heaven, and all these things shall be added unto you." For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health.

And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For "think not," saith He, "by any means, that so it hath come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.

"Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out." Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly.

But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He hath to say of the Gentiles, but upon occasion taken from the centurion; nor doth He use nakedly the term, Gentiles: not saying, "many of the Gentiles," but, "many from east and west:" which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow.

Neither in this way only doth He soften the apparent novelty of His doctrine, but also by speaking of "Abraham's bosom" instead of "the kingdom." For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spake nothing at first concerning hell, but, what was most apt to grieve them, He saith, "Think not to say, we are children of Abraham."

He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the patriarchs, and speaks of their bosom as an inheritance of blessings, doth much more than sufficiently remove also this suspicion.

Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double: of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them "children of the kingdom," for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out.

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, "Ye shall sit on twelve thrones;" yet he became a child of hell whereas the Ethiopian, barbarian as he was, and of them "from the east and west," shall enjoy the crowns with Abraham, and Isaac; and Jacob. This takes place among us also now. "For many," saith He, "that are first shall be last, and the last first." And this He saith, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, "God is able of these stones to raise up children unto Abraham." Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.

(ubi sup.) How then does He say in another place, that the chosen are few? Because in each generation there are few that are chosen, but when all are gathered together in the day of visitation they shall be found many. They shall sit down, not the bodily posture, but the spiritual rest, not with human food, but with an eternal feast, teeth Abraham, Isaac, and Jacob, in the kingdom of heaven, where is light, joy, glory, and eternal length of days.

"And I say unto you, That many shall come from the east and west, and shall sit at table with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the sons of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth." Jesus did not say outright, "Many Gentiles shall sit at table." But He said it in a roundabout manner, so as not to scandalize the Jews, "Many shall come from the east and west." He mentioned Abraham to show that He does not stand in opposition to the Old Testament. By saying "outer darkness" He shows that there is also an inner darkness which is less severe. For in hell there are varying degrees of punishment. He calls the Jews "the sons of the kingdom," for the promises of the Old Testament were made to them. He is saying, "Israel is my firstborn son" (Ex. 4:22).

I tell you... On this occasion he compares Jews and gentiles: first, he treats of the call of the gentiles; secondly, of the rejection of the Jews.

I tell you, many will come from the east and the west... This is said relatively, because "many are called, but few are chosen" (Mt 20:16). From the east and west. By this is meant the entire world. Or, from the east, in prosperous times; and the west, i.e., adverse times. Or, from the east, in youth; and west, old age. And sit [recline] at table. This reclining is the wealth of spiritual things, namely, in contemplation: "Behold, I appoint for you a kingdom, that you may sit and drink at my table in my kingdom" (Lk 22:29); "Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty" (Is 65:13).

But why with Abraham, Isaac and Jacob? Because the gentiles are justified by faith, like the Jews, as is said in Romans 4:12 and Genesis 12. Also, the promise was made to them, because in your seed all nations will be blessed, Gen. 15:18. Therefore they will rest with their fathers.

(ubi sup.) As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. The children of the kingdom shall be cast into outer darkness, that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present.

Now it happened that both died. The rich man, who was clothed in purple and fine linen, was buried in hell; but Lazarus was led by angels into Abraham's bosom. What does Abraham's bosom signify but the secret rest of the fathers? Of which the Truth says: "Many will come from the East and the West, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into outer darkness." For he who is said to have been clothed in purple and fine linen is rightly called a child of the kingdom. He who lifts his eyes from afar to see Lazarus, because while the unfaithful are in the depths through the punishments of their damnation, they behold the faithful above them in rest before the day of the last judgment, whose joys afterward they can in no way contemplate.

What they should suffer there, He shows when He adds, There shall be weeping and gnashing of teeth. Thus in metaphor He describes the sufferings of the tormented limbs; the eyes shed tears when filled with smoke, and the teeth chatter together from cold. This shows that the wicked in hell shall endure both extreme cold and extreme heat: according to that in Job, They shall pass from rivers of snow to the scorching heat. (Job 24:19.)

(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.

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.

Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.

Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he has sinned with such obstinate wickedness.

Otherwise; By outer darkness, He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. Weeping then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, gnashing of teeth to those who should dwell in the colder regions, as Hyrcania and Seythia.

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none," -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth," if not from eyes and teeth?-even at that time when the body shall be slain in hell, and thrust out into that outer darkness which shall be the suitable torment of the eyes.

He continues: The sons of the kingdom shall be thrown into outer darkness. Here he shows the rejection of the Jews and describes the punishment of damnation, because they will lose good things and incur evils. He says, the sons of the kingdom, because God reigned in them: "In Judah God is known, his name is great in Israel" (Ps 76:1). Also, they were slaves to the figures of the Law. Furthermore, the promise was made to them (Rom 4:13). Will be thrown into the outer darkness. This is the punishment of damnation. Then he enumerates the evils they will incur; because those who first incurred inner darkness in the intellect will later be thrown into the outer darkness, for they will be entirely estranged from God, who is the true light: "For almsgiving delivers from death and keeps you from entering the darkness" (Tb 4:11). Then, in regard to its effect, there will be weeping. Weeping is the messenger of pain: "My servants shall sing for gladness of heart, but you shall cry out for pain of heart" (Is 65:14). Then bodily suffering is mentioned, gnashing of teeth. For they will have bodies in the resurrection: "Condemnation is ready for scoffers, and flogging for the backs of fools" (Pr 19:29). The pain pertains to the concupiscible appetite, the gnashing to the irascible. Or, according to Jerome, both pertain to bodily pain, because the resurrection will include not only the soul but the body; and there will be intense heat and cold: "They will pass from the snow waters to extreme heat" (Jb 24:19).

(Serm. 62. 2.) As the Lord did not enter the centurion's house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born of a Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, A people that I have not known hath served me, and hath obeyed me by the hearing of the ear. (Ps. 18:43.) The Jews beheld, yet crucified Him; the world heard, and believed.

For there is no coercion with God, but a good will [towards us] is present with Him continually. And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. ... But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee;" thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth;" and, "Go thy way; and as thou hast believed, so be it done unto thee." Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him." In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate."

Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion, He saith, "Go thy way; as thou hast believed, so be it done unto thee." And straightway the work followed, bearing witness to his character. "And his servant was healed from that hour."

Which was the result in the case of the Syrophoenician woman also; for to her too He saith, "O woman, great is thy faith; be it unto thee even as thou wilt. And her daughter was made whole."

But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, "Go thy way, and as thou hast believed, so be it done unto thee." Seest thou how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles.

And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, "And his servant was healed in the self-same hour:" even as of the leper also he said, "he was straightway cleansed." For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only doth He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For, those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper.

As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, And his servant was healed in the self-same hour.

"And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. And when the centurion returned to his house, at the same hour, he found his servant well." By healing the servant by His word alone, Jesus showed that He also spoke the truth when He said that the Jews would be cast out from the kingdom.

God's kindness is shown, when he says, And Jesus said to the centurion, "Go; be it done for you as you have believed." But the effect follows: and the servant was healed, because his word was full of power (Ec 8:4).