Lecture 3 — Calming of the tempest

^8:14^ And when Jesus had come into Peter’s house, he saw his wife’s mother lying, and sick of a fever. [n. 708]

^8:15^ And he touched her hand, and the fever left her, and she arose and ministered to them. [n. 711]

^8:16^ And when evening had come, they brought to him many who were possessed with devils: and he cast out the spirits with his word: and all who were sick he healed: [n. 713]

^8:17^ That it might be fulfilled, what was spoken by the prophet Isaiah, saying: he took our infirmities, and bore our diseases. [n. 715]

^8:18^ And Jesus seeing great multitudes about him, gave orders to pass over the water. [n. 716]

^8:19^ And a certain scribe came and said to him: Master, I will follow you wherever you will go. [n. 718]

^8:20^ And Jesus said to him: the foxes have holes, and the birds of the air nests: but the Son of man has nowhere to lay his head. [n. 719]

^8:21^ And another of his disciples said to him: Lord, permit me first to go and bury my father. [n. 720]

^8:22^ But Jesus said to him: follow me, and let the dead bury their dead. [n. 721]

^8:23^ And when he entered into the boat, his disciples followed him: [n. 723]

^8:24^ and behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. [n. 725]

^8:25^ And they came to him, and awaked him, saying: Lord, save us, we perish. [n. 727]

^8:26^ And Jesus said to them: why are you fearful, O you of little faith? Then rising up he commanded the winds, and the sea, and there came a great calm. [n. 728]

^8:27^ But the men wondered, saying: what manner of man is this, for the winds and the sea obey him? [n. 729]

708. And when Jesus had come into Peter’s house. The power of Christ was pointed out in the healing of the leper, and also in the rapid healing of the centurion’s servant; here it is pointed out in perfect healing.

First, then, he describes the place of the healing;

second, the manner of infirmity;

third, he makes known the help of Christ;

fourth, the effect of the healing.

709. He says then, and when Jesus had come. The Evangelist does not touch upon when this was done, but both Luke and Mark go over to other things.

But one should know that where the evangelists place a stop, or something pertaining to order, it is a sign which pertains to the continuation of the history; but where they do not, it is a sign which pertains to the continuation of memory. Hence according as they recalled, they wrote.

He came into Peter’s house. And we can consider three things. The honor which he brought to his disciples, because he did not wish to go to the house of the centurion, yet went to the house of a poor fisher. Hence, but to me your friends, O God, are made exceedingly honorable (Ps 138:17). Similarly, he formed them in humility, because nothing is more pleasing to the Lord. With meekness receive the ingrafted word (Jas 1:21). Third, in this is shown the reverence the Lord had toward Peter, because he offered himself, although Peter did not ask.

710. He saw his wife’s mother. That is, he saw with the eye of the mind; I have seen the affliction of my people in Egypt (Exod 3:7).

His wife’s mother. By this is understood the synagogue. For he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the gentiles (Gal 2:8). She, namely, the synagogue, was feverish with the fever of envy. Or by this mother-in-law is understood a soul seething in the fire of concupiscence.

711. And he touched her hand. Here he touches upon the healing.

Chrysostom asks why he cured the centurion’s servant with only a word, but this woman with a touch. And he responds, on account of familiarity; and in this he shows even more humility. And so he gave help in a touch; you have held me by my right hand (Ps 72:24).

712. There follows and she arose. It is usually the case with feverish people that when they begin to be healed, they are weaker than when they were ill; but the Lord’s healing was not so, but rather he gave full health, because the works of God are perfect (Deut 32:4).

For the Lord heals in one way, nature in another. So there follows and ministered to them.

713. And when evening had come. Here the power of God is confirmed by the multitude of those healed.

First, then, the Evangelist touches upon the multitude;

second, he adjoins the authority of Scripture, at that it might be fulfilled, what was spoken by the prophet Isaiah.

714. It says then that he healed the demon-possessed and those that were sick. And by the demon-possessed can be understood those who sin out of malice, and by the sick can be understood those sinning out of ignorance.

Hence it says, and when evening had come. Why? Notice that this was not done on the Sabbath day, on which they thought it unfitting to heal, but in the evening, the Sabbath having been finished. They brought to him many who were possessed with devils. Or it says, evening, because our Savior comes in the evening. The sun rises, and goes down, namely Christ (Eccl 1:5). He cast out solely by rebuking; hence the demons flee just at his voice. Likewise, all who were sick, such that what it is said in befits him: healing all that were oppressed by the devil (Acts 10:38).

Hence one should notice that the evangelists did not set down all the miracles of Christ, but rather the common ones.

715. And because it might seem extraordinary that he should cure so many, he confirms it by the Scriptural text found in Isaiah, ***‘he took our infirmities, and bore our diseases’* **(Isa 53:4).

And although it does not follow the order of the text of the prophecy, let us explain it as it lies. ‘He took our infirmities’, i.e., he took them away, so that ***‘infirmities’* **are taken as light sins. And our ‘diseases’, i.e., greater sins, he ‘bore’, i.e., removed. Or since he himself is the power and wisdom of God, ‘our infirmities’, namely suffering and death. Hence he accepted passibility for taking away our infirmity and disease. Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice (1 Pet 2:24).

But since Isaiah spoke about sins, it is asked why this is said of bodily weaknesses. And this is because often bodily diseases are caused by spiritual sins.

716. And Jesus seeing great multitudes. Since the miracles against interior sins were set down, here he sets down the miracles against exterior sins, namely the storm. And

first, he sets down something preparatory to the miracle, namely about entering the boat;

then the miracle, at then rising up he commanded the winds, and the sea;

third, the effect, at and there came a great calm.

Concerning the first,

first, he sets down a precept;

second, the fulfillment of the precept.

Concerning the first, three things:

first, he commands that they follow;

second, he thrusts back one who was pushing himself in;

third, he finds fault with another disciple.

717. It says then Jesus seeing great multitudes.

But why did he enter the boat? He did this for two reasons. First, that he might show the weakness of human nature; second, that he might please the disciples. Hence sometimes he went onto a mountain with the disciples, sometimes into the desert, sometimes into a ship. Similarly, that he might give an example, lest we should seek men’s applause. Likewise, to take away the envy of the Jews; smoking flax he will not quench (Isa 42:3).

718. There follows the thrusting back: and a certain scribe came. And it seems that this man approached very devoutly. And why did he thrust him back? Jerome: because he did not have good faith. And this is clear, because he only called him Master; but the true disciples called him Lord. Hence, you call me Master, and Lord (John 13:13). Similarly, he wished to follow for a bad reason, for he heard that signs had been done; he wished to follow that he might work signs, as is said of Simon Magus. Likewise, Chrysostom says that he sinned in something, namely in pride, because he drew himself apart from the rest. Hence he considered himself more worthy than the others.

Hilary writes it interrogatively: Master, will I follow you? The fault with this is that he asked about what was certain, and placed what he was supposed to do under doubt.

719. There follows the foxes have holes. Jerome explains this literally, for God responded to the intention, as he often does. He wished to follow, but he aimed at profit, and the Lord against this admitted poverty. So he says, the foxes have holes, and the birds of the air nests: but the Son of man has nowhere to lay his head, as is said, being rich he became poor, for your sakes (2 Cor 8:9).

According to Augustine, he censures him for three vices. For the vice of deceitfulness, because he had sweetness in his mouth and poison in his heart (Ps 13:3). Likewise he censured the pride in him, when he said, the birds of the air, by which pride is understood. Or, the birds are demons, as where it says, and while he was sowing some fell by the way side, and the birds of the air came and ate them up (Matt 13:4). Likewise, for infidelity, because he was not in the charity which dwells in us by faith.

720. There follows and another of his disciples said to him. First, he thrusts himself forward, but then he makes an excuse for himself.

And the rejection of the one excusing himself is set down, at but Jesus said to him.

Lord, allow me first to go and bury my father. And there is a great difference between this and what came before. This one called him Lord, that one called him Master. That one chose deceit, this one piety, because there was a command about honoring one’s father. Hence he asked for a delay. A similar thing is found about Eliseus (1 Kgs 19:20).

721. There follows his reproach: follow me, because the one who wishes to follow Christ should not give up following for the sake of some temporal activity. Hence, hearken, O daughter, and see, and incline your ear: and forget your people and your father’s house (Ps 44:11).

Likewise, he commands him this because there were others who could bury his father. So he said, follow me, and let the dead bury their dead. Likewise, because it happens often that one who is hindered by some one affair, when he clears it away, suddenly falls into another. Thus if this man had gone to bury his father, afterwards he would probably have had thoughts about his father’s will; and in this way he would be wholly drawn back. Woe to you that draw iniquity with cords of vanity (Isa 5:18). Hence this was not cruelty. As though we were to see someone greatly affected by the death of his father forbidden from burying him on account of the danger, for sadness has killed many, and there is no profit in it (Sir 30:25).

But he says dead in the plural, because he was dead with a double death, namely with the death of infidelity and the death of the body. Hence he was dead both in body and in soul.

722. Hence he gives four lessons. The first, namely, that one who is called to the state of perfection should not know his fleshly father through an inordinate affection; for one is your Father, who is in heaven (Matt 23:9). The second is that the affinity of affection is taken away between believers and unbelievers. Hence, if any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple (Luke 14:26). And this is true where the father and mother draw back from God. The third is that one should not celebrate the memory of the unfaithful dead with the saints. The fourth is that everyone who lives outside of Christ is dead, because he himself is life, according to Gregory.

723. And when he entered into the boat. The Lord’s command about crossing was set down; here the execution of the command is set down. For the miracles on the earth were shown plainly; he wishes to show that he is the Lord of earth and sea.

By this boat is understood the Church, or the cross of Christ; hence it can be said of it, men also trust their lives even to a little wood (Wis 14:5). The Lord’s disciples follow him in the Church by the observance of his commands. Likewise, they follow him by going up onto the cross, by whom the world is crucified to me, and I to the world (Gal 6:14).

724. Then the miracle is adjoined. And

first, the imminent danger is set down;

second, the disciples’ intercession, at and they came to him;

third, their being heard, at and Jesus said to them.

Danger is touched upon from the storm, and from Christ’s sleep.

725. And behold a great tempest arose. As the saints say, a tempest does not arise from the inclemency of the weather, but comes forth from the divine ordination.

And this happened for many reasons. First, so that the disciples, who were specially loved and called, might feel humble, and not exalt themselves; and this signified the future danger which would threaten at the time of the passion. And afterward, as the Apostle Paul says, we were pressed out of measure above our strength, so that we were weary even of life (2 Cor 1:8). Likewise another reason, so that they might know to live in danger, and to conquer, as is found, but in all these things we overcome, because of him who has loved us (Rom 8:37). Likewise, Chrysostom explains that they were to preach the things of Christ which they had seen. Therefore, that they might be more experienced in these miracles, and might be more certain, the Lord wished them to suffer. Hence, come and hear, all you who fear God, and I will tell you what great things he has done for my soul (Ps 65:16). For they could easily remember these sorts of things which happened to them.

726. But he was asleep. And this was so that he might show that he was a true man; for so he was in all things, that where he willed to show the divinity, he always showed something of the humanity.

He was asleep, because he was in habit found as a man (Phil 2:7). For he was not asleep in his divinity; hence, behold he will neither slumber nor sleep, he who keeps Israel (Ps 120:4). Similarly, he was asleep, so that they might be caught between fear and hope. Similarly, so that he might show his uniqueness, since he remained secure in such a tempest; and poised the fountains of waters: when he compassed the sea with its bounds, and set a law to the waters (Prov 8:28).

727. There follows the disciples’ intercession: and they came to him. For the wind was so great that it was necessary to wake him. And this had all been said in the figure of Jonas, because Jonas slept in a ship, and the sailors woke him to intercede; indeed, these disciples woke Jesus to save themselves. Hence they say, Lord, save us, we perish.

And first, they confess his power, when they say, Lord; you rule the power of the sea: and appease the motion of the waves thereof (Ps 88:10). Likewise, they beg for help, because they knew that he was the Savior; God himself will come and will save you (Isa 35:4). Similarly, they described the danger of the storm.

And the death of Christ is signified here by the sleep, who was also awakened by the resurrection. Or he is said to sleep in the afflictions and temptations of the saints, and then he wakes by the saints’ prayers. Hence it is said, arise, why do you sleep, O Lord? (Ps 43:23). Similarly, he sleeps in the lazy; hence he should be awakened, as Paul warns, rise you who sleep, and arise from the dead: and Christ will enlighten you (Eph 5:14).

728. There follows how he rescued them: why are you fearful, O you of little faith? It seems that they were not of little faith, because they had said, save us; but indeed they were of little faith, because they did not believe that he could save them even while sleeping. Or of little faith, because if they had had great faith, they themselves could have commanded the sea.

Then rising up he commanded the winds, for a tempest arises out of winds as out of an efficient cause, and out of water as out of a material cause. And he commanded both; hence, he said the word, and there arose a storm of wind (Ps 106:25). And this is what it says, and there came a great calm. But usually when there is a storm, the sea does not entirely rest for two days. Therefore, that a perfect miracle might be evident, at once there came a great calm, because the works of God are perfect (Deut 32:4).

729. But the men wondered. Here the effect is set down, namely the wonderment of the crowd.

Do not take what it says, men, as the apostles, because the apostles are never named in this way; but by men understand the sailors. Or, according to Jerome, even if you understand the men as the apostles, can it be that they could doubt as the men did, saying, what manner of man is this? Here Chrysostom adds, man: for since they had seem him sleeping, they called him a man; but because they had seen a sign of the divinity, they doubted. For the winds and the sea obey him, because every creature obeys its Creator. Fire, hail, snow, ice, stormy winds which fulfill his word (Ps 148:8). Not because they have a rational soul, but because they carry themselves after the manner of one who obeys. As the hand and the members obey the soul, because they move immediately at its nod, so all things obey God.