Matthew § 71

Unless we know the reasons why the disciples asked about the name of Elijah, their questioning seems foolish and extraordinary. For what does asking about Elijah's arrival have to do with what was written above? The Pharisees' tradition, following the prophet Malachi of the twelve minor prophets, is that Elijah comes before the end. He turns the hearts of the fathers to their children and the hearts of children to their fathers and restores everything to its ancient state. So the disciples think that the transfiguration of glory is the one that they have seen on the mountain and say, "If you now have come in glory, why does your precursor not appear?" especially since they had seen Elijah disappear. But when they say, "The scribes say that Elijah must first come," by the word first they are saying that unless Elijah comes, it is not the advent of the Savior according to the Scriptures. firstthey are saying that unless Elijah comes, it is not the advent of the Savior according to the Scriptures.

(Verse 10.) And the disciples asked him, saying, Why then do the scribes say that Elijah must come first? Unless we know the reasons why the disciples asked about the name of Elijah, their questioning seems foolish and extraordinary. For what does it matter to inquire about the coming of Elijah, which is written above? The tradition of the Pharisees is, according to the prophet Malachi (who is the last of the twelve), that Elijah will come before the coming of the Savior and restore the hearts of the fathers to the children, and the hearts of the children to the fathers, and restore everything to its former state (Malachi 4). Therefore, the disciples think that this transformation of glory, which they see on the mountain, is the one they have seen, and they say: If you have already come in glory, why does your precursor not appear, especially since they saw Elijah depart? However, when they add: The scribes say that Elijah must come first; by saying 'first,' they show that unless Elijah comes, the coming of the Savior according to the Scriptures is not fulfilled.

It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers, and restore all things to their ancient state. The disciples then consider that this transformation which they had seen in the mount was His coming in glory, and therefore it is said, And his disciples asked him, saying, How then say the Scribes that Elias must first come? As though they had said, If you have already come in glory, how is it that your forerunner appears not yet? And this they say chiefly because they see that Elias is departed again.

Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad amongst the ignorant people; as about Christ also.

Wherefore the Samaritan woman also said, "Messiah cometh; when He is come, He will tell us all things:" and they themselves asked John, "Art thou Elias, or the Prophet?" For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them.

For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, "The grace of God, that bringeth salvation, hath appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly." Behold the one, hear how he declares the other also; for having said these things, he added, "Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ." And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, "If this man is the Christ, Elias ought to have come beforehand." Therefore the disciples too speak as follows, "How then say the Scribes, Elias must first come?"

Therefore also the Pharisees sent unto John, and asked him, "Art thou Elias?" making no mention anywhere of the former advent.

What then is the solution, which Christ alleged? "Elias indeed cometh then, before my second advent; and now too is Elias come;" so calling John.

In this sense Elias is come: but if thou wouldest seek the Tishbite, he is coming. Wherefore also He said, "Elias truly cometh, and shall restore all things." All what things? Such as the Prophet Malachi spake of; for "I will send you," saith He, "Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth."

Seest thou the accuracy of prophetical language? how, because Christ called John, Elias, by reasoning of their community of office, lest thou shouldest suppose this to be the meaning of the prophet too in this place, He added His country also, saying, "the Tishbite;" whereas John was not a Tishbite. And herewith He sets down another sign also, saying, "Lest I come and utterly smite the earth," signifying His second and dreadful advent. For in the first He came not to smite the earth. For, "I came not," saith He, "to judge the world, but to save the world."

To show therefore that the Tishbite comes before that other advent, which hath the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He is come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, saith, "And he shall restore all things;" that is, shall correct the unbelief of the Jews that are then in being.

Hence the extreme accuracy of his expression; in that he said not, "He will restore the heart of the son to the father," but "of the father to the son." For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind.

And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning.

And whence did the disciples know this? He had already told them, "He is Elias, which was for to come;" but here, that he hath come; and again, that "Elias cometh and will restore all things." But be not thou troubled, nor imagine that His statement wavers, though at one time He said, "he will come," at another, "he hath come." For all these things are true. Since when He saith, "Elias indeed cometh, and will restore all things," He means Elias himself, and the conversion of the Jews which is then to take place; but when He saith, "Which was for to come," He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David; and the Jews, "rulers of Sodom," and "sons of Ethiopians;" because of their ways. For as the other shall be forerunner of the second advent, so was this of the first.

And not for this only doth He call him Elias everywhere, but to signify His perfect agreement with the Old Testament, and that this advent too is according to prophecy.

Wherefore also He adds again, "He came, and they knew him not, but have done unto him all things whatsoever they listed." What means, "all things whatsoever they listed?" They cast him into prison, they used him despitefully, they slew him, they brought his head in a charger.

"Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by pointing out that John's sufferings at their hands, whatever they are, are undeserved; and by His throwing into the shade what would annoy them, by means of two signs, the one on the mountain, the other just about to take place.

And His disciples asked Him, saying, Why then say the scribes that Elijah must first come? The scribes were deceiving the people, saying that Jesus was not the Christ, for if He were, Elijah would first have come. But they did not know that there are two comings of Christ, the Forerunner of the first being John, and of the second, Elijah. Christ then explains this to the disciples.

And the disciples asked him, etc. In this part he satisfies the question of the disciples. And first the question is presented; secondly, the response, at but he answering, etc.; thirdly, the effect, at then the disciples understood, etc. The apostles, seeing him transformed, believed that from that moment he would begin to reign. For they had understood that Elijah was to come first, Malachi 4:5. And because they had seen him, they believed that he had already come, and that his kingdom was drawing near, as is found in Malachi 4:1: for behold the day shall come, etc. And ibid., 4:5: I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, etc. But they did not know this from Scripture, because they were simple men, but they knew it from the sayings of the Scribes. Hence they say why then do the Scribes say that Elijah must come first? The Scribes, who knew from the law, said this, but they perverted Scripture. For there is a twofold coming of Christ, namely, of glory: and concerning this coming it is understood that Elijah will precede him; but there is another coming in the flesh: hence they, perverting it, interpreted it of this one.

(Verse 13) And so the Son of Man will suffer at their hands. Then the disciples understood that he was speaking to them about John the Baptist. Now, as Herod and Herodias are said to have killed John, how can they also say that they crucified Jesus, when we read that he was killed by the scribes and Pharisees? The answer is that both the Pharisees were in agreement with the death of John, and Herod willingly participated in the killing of the Lord. He sent him, mocked and despised, to Pilate to be crucified.

It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees? It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord's crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him.

From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; Then understood the disciples that he spake to them of John the Baptist.

Then the disciples understood that He spake unto them of John the Baptist. Then the disciples became keener in perception and understood that He was calling John Elijah, as John was the Forerunner of the first coming, just as Elijah would be the forerunner of the second coming.

Then the effect of this response is presented: then the disciples understood that he had spoken to them of John the Baptist. Then: when the Lord had spoken to them. The declaration of your words gives light and gives understanding to little ones, Psalm 118:130.

(Vers. 14, 15.) Lord, have mercy on my son, for he is a lunatic and suffers greatly: for he often falls into fire and frequently into water. And I brought him to your disciples, but they could not heal him. This is why the devil, observing the course of the moon, seizes upon men and strives to defame the Creator through His creatures, as we have said above. But it seems to me, according to the spiritual interpretation, that the lunatic is one who is constantly changing to vice in the moments of the hours, not persisting in what he has begun, but growing and diminishing: and now he is carried to the fire, by which the hearts of adulterers are inflamed (Hosea VII): now to the waters, which cannot quench charity. But when he says, 'I brought him to your disciples, and they could not heal him,' he secretly accuses the apostles, since the inability to heal sometimes refers not to the weakness of those who are healing, but to the faith of those who are being healed, as the Lord says, 'Let it be done to you according to your faith' (Mark 5:34, and 10:52).

"And when they were come to the multitude, there came to Him a man, kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic, and sore vexed; for ofttimes he falleth into the fire, and oft into the water. And I brought him unto Thy disciples, and they could not cure him."

This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ's saying, "All things are possible to him that believeth;" from the saying of the man himself that approached, "Help Thou mine unbelief:" from Christ's commanding the devil to "enter no more into him;" and from the man's saying again to Christ, "If Thou canst." "Yet if his unbelief was the cause," it may be said, "that the devil went not out, why doth He blame the disciples?" Signifying, that even without persons to bring the sick in faith, they might in many instances work a cure. For as the faith of the person presenting oftentimes availed for receiving the cure, even from inferior ministers; so the power of the doers oftentimes sufficed, even without belief in those who came to work the miracle.

And both these things are signified in the Scripture. For both they of the company of Cornelius by their faith drew unto themselves the grace of the Spirit; and in the case of Eliseus again, when none had believed, a dead man rose again. For as to those that cast him down, not for faith but for cowardice did they cast him, unintentionally and by chance, for fear of the band of robbers, and so they fled: while the person himself that was cast in was dead, yet by the mere virtue of the holy body the dead man arose.

Whence it is clear in this case, that even the disciples were weak; but not all; for the pillars were not present there. And see this man's want of consideration, from another circumstance again, how before the multitude he pleads to Jesus against His disciples, saying, "I brought him to Thy disciples, and they could not cure him."

But He, acquitting them of the charges before the people, imputes the greater part to him. For, "O faithless and perverse generation," these are His words, "how long shall I be with you?" not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them.

But when He said, "How long shall I be with you," He indicates again death to be welcome to Him, and the thing an object of desire, and His departure longed for, and that not crucifixion, but being with them, is grievous.

He stopped not however at the accusations; but what saith He? "Bring him hither to me." And Himself moreover asks him, "how long time he is thus;" both making a plea for His disciples, and leading the other to a good hope, and that he might believe in his attaining deliverance from the evil.

And He suffers him to be torn, not for display (accordingly, when a crowd began to gather, He proceeded to rebuke him), but for the father's own sake, that when he should see the evil spirit disturbed at Christ's mere call, so at least, if in no other way, he might be led to believe the coming miracle.

And because he had said, "Of a child," and, "If thou canst help me," Christ saith, "To him that believeth, all things are possible," again giving the complaint a turn against him. And whereas when the leper said, "If Thou wilt, Thou canst make me clean," bearing witness to His authority Christ commending him, and confirming His words, said, "I will, be thou clean;" in this man's case, upon his uttering a speech in no way worthy of His power,-"If Thou canst, help me,"-see how He corrects it, as not rightly spoken. For what saith He? "If thou canst believe, all things are possible to him that believeth." What He saith is like this: "Such abundance of power is with me, that I can even make others work these miracles. So that if thou believe as one ought, even thou thyself art able," saith He, "to heal both this one, and many others." And having thus said, He set free the possessed of the devil.

But do thou not only from this observe His providence and His beneficence, but also from that other time, during which He allowed the devil to be in him. Since surely, unless the man had been favored with much providential care even then, he would have perished long ago; for "it cast him both into the fire," so it is said, "and into the water." And he that dared this would assuredly have destroyed the man too, unless even in so great madness God had put on him His strong curb: as indeed was the case with those naked men that were running in the deserts and cutting themselves with stones.

And if he call him "a lunatic," trouble not thyself at all, for it is the father of the possessed who speaks the word. How then saith the evangelist also, "He healed many that were lunatic?" Denominating them according to the impression of the multitude. For the evil spirit, to bring a reproach upon nature, both attacks them that are seized, and lets them go, according to the courses of the moon; not as though that were the worker of it;-away with the thought;-but himself craftily doing this to bring a reproach on nature. And an erroneous opinion hath gotten ground among the simple, and by this name do they call such evil spirits, being deceived; for this is by no means true.

Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon's changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God's creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil...

And when they were come to the multitude, there came to Him a certain man, kneeling down to Him, and saying, Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. That this man is exceedingly faithless is clear from the words which Christ spoke in reply to him, "O faithless generation," and from the fact that the man himself blamed the disciples. The moon was not the cause, but rather, the demon would take note when the moon was full, and then would set upon his victim, so that men would blaspheme the created works of God as maleficent. You, then, O reader, understand that it is a foolish man that changes as the moon, as it is written (Sirach 27:11), at times waxing great in virtue, at other times waning and vanishing altogether. Then the foolish man becomes deranged and falls down into the fire of anger and lust, and into water, that is, the waves of the many cares of life, in which Leviathan the devil dwells, he who reigns over the waters. For are not the cares of the rich like waves that follow each other in quick succession?

And when he had come: here he foretells the tranquility of glory, which is assailed by the oppression of demons and the disturbance of men. And first he foretells the cessation of the first through the healing of the lunatic; secondly, the second. And concerning the first, first the healing of the lunatic is presented; secondly, he foretells the passion, at and when they conversed together in Galilee, etc.; thirdly, concerning the payment of the tribute, at and when they had come to Capharnaum, etc. Concerning the first, first he heals; he satisfies the question, at Jesus said to them, etc. Concerning the first he does two things. First, the petition of the father is presented; secondly, the satisfaction, at bring him here to me. Concerning the first he does three things: first, the time is presented; secondly, the indication of the sick man; thirdly, the petition. The time is presented when he says and when he had come to the multitude. Peter, attracted by the sweetness of glory, would always want to be on the mountain; but Christ, out of the charity which he had for the crowds, because charity seeks not its own, willed to descend from the mountain, so that the crowds might have access to him. Hence when he had come, there came to him a man falling down on his knees before him. If he had not descended, that man would not have come to him. And he approached humbly, because he fell on his knees, because God hears the prayer of the humble, Psalm 101:18. By this man the human race can be signified. Philippians 2:10: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, etc.

(Quaest. Ev. i. 22.) Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh.

If every disease and weakness which our Savior cured at that time among the people represents different symptoms in the soul, it stands to reason that by the paralytics are symbolized the palsied in soul, who keep it lying paralyzed in the body. By those who are blind are symbolized those who are blind in respect of things seen by the soul alone, and these are really blind. And by the deaf are symbolized those who are deaf in regard to the reception of the word of salvation. On the same principle it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, at the season when the epilepsy is not working on him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their chastity and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the deceits and other desires of this world.

The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn; or again into the waters of pleasures or lusts, which yet have not strength to quench love. (Hos. 7:4, 6.)

Then the petition is presented. He does not ask, but sets forth the infirmity: for it suffices to set forth one's misery to one who is merciful. First he sets forth the infirmity; secondly, the symptoms; thirdly, that he found no remedy. He says therefore Lord, have mercy on my son, for he is a lunatic. It should be noted that many ask on their own behalf, as above concerning the woman having the flow of blood; sometimes someone asks on behalf of another, as here; sometimes he heals someone who has not been asked, as in a spiritual infirmity, as is found concerning the publican in Luke 18:12 ff.; sometimes at the request of another someone is healed, as is found in James 5:16: pray one for another, that you may be saved; sometimes without prayer, as in the conversion of Paul, Acts 9:4 ff. But what does it mean that he is said to be a lunatic? A lunatic properly is one who is deranged according to the state of the moon. But it seems that this one was not a lunatic but a demoniac, because below it says that the demon went out of him. It can be said that this is not the word of the evangelist but of the father, who was deceived and believed him to be a lunatic. Or because above at 4:24 it says that he healed lunatics, and these were demoniacs. Some say, as do certain physicians, that they were not deranged by a demon but from a bad complexion or disposition of the body, and this because as the moon waxes, all moisture increases. Thus, since the brain is exceedingly moist, when the moon suffers a defect, the brain itself also suffers a defect, and so those who are deficient suffer when the moon is deficient. But this is against the faith, because Scripture expressly says they are demoniacs; and this is evident because they speak from a spirit, for many who are ignorant suffer thus and yet speak of the Scriptures. Therefore it must be said that malign spirits intend to ensnare men in many ways, and they wish to bring them into disrepute; therefore certain demons induce infirmities and vexations according as they see the influence of the stars to be favorable for this, in order to lead men into error, so that they may believe that only from the influence of the stars does it befall them that they suffer badly. And is much afflicted. Here the symptoms are presented. In every infirmity there are diverse stages; for some have a more severe fever, others a milder one; so also this one was greatly burdened. For he often falls into the fire, and often into the water: therefore he was in great danger. Hence it should be noted that the Lord does not withdraw his hand in dangers. Hence he would already have been dead, unless God had extended his hand, as is read of Job 2:6: although Satan greatly tormented him, yet the Lord commanded him not to lay his hand on his life. By this man the unstable reason is signified, of whom it is said in Sirach 27:12: the fool changes as the moon. And he falls sometimes into fire, namely of anger; Deuteronomy 32:22: a fire is kindled in my wrath, and shall burn even to the lowest hell. Often into water, namely of cupidity. You are poured out as water; do not grow, Genesis 49:4.

(Verse 16.) But Jesus replied, saying: O unbelieving and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me. Not because he was overcome by weariness, and gentle and meek, who did not open his mouth like a lamb before the shearer (Isaiah 53), nor did he burst forth in words of fury; but because, in the likeness of a physician, if he sees a sick person behaving contrary to his instructions, he may say: How long shall I come to your house, until I lose the skill of my craft, you commanding one thing and doing another? But he is not angry with the man, but with the fault; and through one man he accuses the Jews of unfaithfulness, so that he immediately says: Bring him here to me.

In saying, And I brought him to thy disciples, and they could not heal him, he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake it, but of want of faith in those that are to be healed...

And I brought him to Thy disciples, and they could not cure him. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I endure you? Bring him hither to Me. And Jesus rebuked him; and the demon departed out of him; and the child was cured from that very hour. Do you see how the man has shifted the blame for his own lack of faith upon the disciples, saying that they were too weak to heal? The Lord, therefore, is shaming him for accusing the disciples, saying, "O faithless generation," that is, "It is not so much the fault of the weakness of the disciples as it is of your lack of faith, which, being great, has prevailed over the equal measure of their strength." He rebukes not only this man, but everyone who lacks faith, even the bystanders. By saying, "How long shall I be with you?" Christ shows that He longs for the Passion upon the Cross and His departure from them. For He is saying, "How long shall I live among scoffers and unbelievers?" "And Jesus rebuked him" - whom? He who was lunatic. From this it appears that he, too, lacked faith and his lack of faith had given occasion for the demon to enter him.

I brought him to your disciples, and they could not cure him. Here the malice of this man is touched upon, because he wished to accuse the disciples; hence Sirach 11:33: he who sets a stain on the elect.

Note that it was not the suffering victim but the demon who had to be directly rebuked. It may be that he indirectly rebuked the boy and the demon went out of him because it was owing to his sins that the demon had oppressed him.

(Verse 18) And they said, why could we not cast him out? Jesus said to them: Because of your unbelief. Amen I say to you. This is what he says in another place: Whatever you ask in my name, believing, you will receive (John 15:2). Therefore, whenever we do not receive, it is not due to the impossibility of the one granting, but the fault of those praying.

He rebuked him, that is, not the sufferer, but the dæmons.

Or, His reproof was to the child, because for his sins he had been seized on by the dæmons.

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

In which deed He left an example to preachers to attack sins, but to assist men.

And this is the way, because he rebuked him, because through his sin this had befallen him; Proverbs 6:2: you are ensnared with the words of your mouth, and caught with your own words. Or he rebuked him, namely the demon. Then follows the effect: and the devil went out of him, and the child was cured from that hour, for he spoke, and they were made, Psalm 148:5.