Lecture 2 — Curing of a lunatic

^17:14^ And when he had come to the multitude, there came to him a man, falling down on his knees before him, [n. 1453]

^17:15^ saying: Lord, have pity on my son, for he is a lunatic, and suffers much, for he falls often into the fire, and often into the water. [n. 1457]

^17:16^ And I brought him to your disciples, and they could not cure him. [n. 1460]

^17:17^ Then Jesus answered and said: O unbelieving and perverse generation, how long will I be with you? How long will I suffer you? Bring him here to me. [n. 1461]

^17:18^ And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour. [n. 1463]

^17:19^ Then the disciples came to Jesus secretly, and said: why could we not cast him out? [n. 1464]

^17:20^ Jesus said to them: because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you would say to this mountain: remove from here, and it would be removed; and nothing will be impossible to you. [n. 1466]

^17:21^ But this kind is not cast out except by prayer and fasting. [n. 1472]

^17:22^ And when they gathered together in Galilee, Jesus said to them: the Son of man will be betrayed into the hands of men; [n. 1473]

^17:23^ and they will kill him, and the third day he will rise again. And they were troubled exceedingly. [n. 1474]

^17:24^ And when they had come to Capernaum, those who received the didrachmas came to Peter and said to him: does not your master pay the didrachmas? [n. 1476]

^17:25^ He said: yes. And when he had come into the house, Jesus prevented him, saying: what does it seem to you, Simon? The kings of the earth, from whom do they receive tribute or custom? From their own children, or from strangers? [n. 1478]

^17:26^ And he said: from strangers. Jesus said to him: then the children are free. [n. 1478]

^17:27^ But that we may not scandalize them, go to the sea, and cast in a hook, and that fish which comes up first, take, and when you have opened its mouth, you will find a stater; take that, and give it to them for me and you. [n. 1481]

1453. And when he had come. Here he foretells the tranquility of glory, which is attacked by the oppression of demons, and the disturbance of men. And

first, he foretells that the first will cease, through the healing of the lunatic;

second, the second.

And concerning the first,

first, the healing of the lunatic is set down;

second, he foretells the passion, at and when they gathered together in Galilee;

third, about paying the tribute, at and when they had come to Capernaum.

Concerning the first,

first, he heals;

second, he satisfies doubt, at Jesus said to them.

Concerning the first, he does two things:

first, the father’s petition is set down;

second, the satisfaction, at bring him here to me.

Concerning the first, he does three things:

first, the time is set down;

second, the sick one is made known;

third, the petition.

1454. The time is set down when it says, and when he had come to the multitude. Peter, drawn by the sweetness of glory, would have remained on the mountain always; but Christ willed to come down from the mountain so the crowds could have access to him, out of the charity which he had toward the crowds, since charity does not seek what is her own (1 Cor 13:5).

Hence when he had come, there came to him a man falling down on his knees. If he had not come down, this man would not have come to him. And he came humbly, falling down on his knees, because the Lord hears the prayer of the humble (Ps 101:18). This man can signify the human race. That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10).

1456. Then the petition is set down. He does not ask, but rather explains the illness, for it is enough to explain a misery to the compassionate.

First, he explains the illness;

second, what happens;

third, that he did not find a remedy.

1457. He says then, Lord, have pity on my son, for he is a lunatic.

One should note that many ask on their own behalf, as above, with the woman who had a flow of blood. Sometimes, someone asks on behalf of another, as here, while sometimes he cures someone unasked, as in spiritual infirmity, as is written about the publican (Luke 18:13). Indeed, sometimes someone is cured at another’s request, as is said in James, pray one for another, that you may be saved (Jas 5:16). Sometimes, without prayer, as in Paul’s conversion (Acts 9:4).

1458. But why is it said that he is a lunatic? A lunatic, properly speaking, is one who goes mad according to the position of the moon. But it seems that this man was not a lunatic, but rather demon-possessed, because it says below that a demon went out of him.

It can be said that this is not the Evangelist’s word, but the deceived father’s word, who thought that he was a lunatic. Or because above it is written that he cured lunatics, and these were demon-possessed (Matt 4:24).

Some say, as some doctors do, that they were not made mad by a demon, but by a bad composition of the humors, or by the disposition of the body, and this is because when the moon grows, every moisture increases. Thus, since the brain is most moist, when the moon suffers a decrease, a decrease is suffered in the brain itself: and so the sort of people who decrease suffer when the moon decreases.

But this is against the faith, because Scripture expressly calls them demon-possessed. And this is clear, because they speak from a spirit, because many who are ignorant suffer in this way, and yet speak about the Scriptures.

Therefore one should say that the evil spirits aim to ensnare men in many ways, and they want to defame them. For this reason, some demons induce infirmities and vexations according as they see the thrust of the stars cooperating toward this, to lead men into error, that they might believe that they suffer badly merely from the influence of the stars.

1459. And suffers much. Here the things that happen are set down. In any infirmity there are different conditions. For some have a heavier fever, others are weaker; so also this one was heavily burdened. For he falls often into the fire, and often into the water. So he was in great danger. Hence one should notice that the Lord does not withdraw his hand in times of danger. Hence the man would already have been dead if God had not extended his hand, as is written of Job: however much Satan tortured him, still the Lord commanded him that he not lay a hand on his soul (Job 2:6).

This signifies an unstable reason, about which it says a fool is changed as the moon (Sir 27:12).

And he falls often into the fire, namely wrath; a fire is kindled in my wrath, and shall burn even to the lowest hell (Deut 32:22). Often into the water, namely desire. You are poured out as water, you do not grow (Gen 49:4).

1460. And I brought him to your disciples, and they could not cure him. Here this man’s wickedness is touched upon, for he wanted to accuse the disciples; hence, for he lies in wait and turns good into evil, and on the elect he will lay a blot (Sir 11:33).

1461. Hence the Lord reproaches him: then Jesus answered and said: O unbelieving and perverse generation. Hence the response is set down.

And he does two things:

first, he reproaches vice;

second, he grants a benefit.

1462. It says then, then Jesus answered. This man wanted to defame the disciples to the crowds, and even to defame Jesus, by saying that he did not have this power; and many were conspiring together in this. So Christ inveighs against the whole nation, and accuses them of disbelief, saying, O unbelieving . . . generation, because this was not due to the disciples’ lack of power, but to their own disbelief. Likewise, he accuses them of perversity, and perverse, because they laid their own fault on the apostles; they are a wicked and perverse generation. Is this the return you make to the Lord, O foolish and senseless people? (Deut 32:5–6).

How long will I be with you? And Christ sets out two things. First, their impenitence; second, the divine patience, for there is no fitting fellowship of the just with the unjust; if the wolf will at any time have fellowship with the lamb, so the sinner with the just (Sir 13:21). And what concord has Christ with Belial? (2 Cor 6:15). Hence he wishes to say, you seize onto my fellowship, and yet you never cease to slander me and my disciples. And, as Jerome says, the Lord does not say this as though me were angry, but rather speaks in the manner of a doctor who comes to a sick person who will not obey his orders, and says: how long will I visit you, who do not want to obey my orders?

So he gives an example to prelates that, even though men be against them, still they should grant benefits, as he himself did by healing the son of this man, who was slandering him and the disciples.

1463. Hence he says, bring him here to me. And first, the manner of the healing is set down; second, the effect.

First, the one acting is set down, namely Christ; hence he says, bring him here to me. Men sin in many ways. Some out of ignorance, some out of weakness, some out of malice. The one who sins out of ignorance can be instructed by a man; the one who sins out of weakness, namely the one who sins through incontinence, who sorrows over sin, and is drawn by the passions, this one cannot be healed by just anyone, rather it is necessary that he be led to Jesus, who heals all our infirmities. And this is the path, for Jesus rebuked him, because this had happened to him through his own sin; you are ensnared with the words of your mouth, and caught with your own words (Prov 6:2). Or Jesus rebuked him, namely the demon.

There 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 (Ps 148:5).

1464. Then came the disciples to Jesus secretly. Above, the Lord healed the lunatic; here he satisfies the disciples’ questions. And

first, the question is set out;

second, the response, at Jesus said to them.

1465. Now, in order for you to understand the question, you should know that above, the Lord had given them the power of casting out demons (Matt 10:8). Hence they were uncertain whether they had lost the grace given because of guilt. So then came the disciples to Jesus secretly.

But why in secret? Not because of shame, but because they were supposed to hear something great, and secret things should not be spoken to all; above, **because it is given to you to know the mysteries of the kingdom of heaven: but it is not given to them **(Matt 13:11).

1466. Jesus said to them. Here he responds. And

first, he satisfies;

second, he sets out a general teaching, at but this kind is not cast out except by prayer and fasting.

Concerning the first,

first, he responds to the question, and

second, he manifests the response, at amen I say to you.

1467. They had asked, why could not we cast him out? The Lord responds: because of your unbelief. Here one should consider that before they had received the Holy Spirit in such fullness as that with which they were all filled with the Holy Spirit (Acts 2:4), they suffered from some weakness; hence the Lord reproached them, O foolish, and slow of heart to believe. (Luke 24:25). Nor is it a marvel, because when the Lord was on the mountain, those who were foremost in faith, namely Peter, James, and John, were absent. For weakness of faith is a reason why miracles are not worked, since the working of miracles comes from omnipotence, since faith rests on omnipotence. Hence where there is a weakness of faith, there is a lack of miracles. Hence it says above, that Christ worked only a few miracles in his own land on account of their unbelief (Matt 13:58). Sometimes, miracles happen because of the need of the one who asks, as is said above about the Canaanite woman (Matt 15:22). Sometimes they happen to manifest the sanctity of some saint, as is written, where it says that when the robbers of Syria had come into the land of Israel, they cast out a dead body next to Elisha, and it revived, not because the dead man had merited it, but to manifest Elisha’s sanctity (2 Kgs 13:20).

1468. For, amen I say to you, if you have faith as a grain of mustard seed. Here he manifests his response.

And a certain conditional statement is set out, whose antecedent is if you have faith. The consequent is you would say to this mountain: remove from here, and it would be removed. Some say that faith compared to a grain of mustard would be a small faith, as though to say: if you have some faith, you shall say this. But Jerome disproves this, because the Apostle says, if I should have all faith, so that I could remove mountains (1 Cor 13:2). Hence perfect faith is required for moving a mountain.

1469. By the fact that he says, as a grain of mustard, the threefold perfection of faith is indicated. For we find in a grain fervor, fertility, and littleness.

Before a grain is crushed, it seems to have no fervor; when it is ground, it begins to ferment. In the same way, before a faithful man is tested he seems despicable, but when he is ground, then his sanctity appears. If now you must be for a little time made sorrowful in diverse temptations: that the trial of your faith, much more precious than gold which is tried by the fire, may be found unto praise and glory and honor at the appearing of Jesus Christ (1 Pet 1:6–7).

Likewise, we find fertility in a grain. Above, Jesus says that although it is little, it grows into a great harvest, such that the birds of the sky dwell there (Matt 13:32). As in Hebrews, where the works of faith are recounted; and there follows: who by faith conquered kingdoms (Heb 11:33).

Likewise, we find littleness, and this can point to the humility of faith. For someone is known to be humble in faith when he agrees with God’s words; if any man teach otherwise, and consent not to the sound words of our Lord Jesus Christ, and to that doctrine which is according to godliness, he is proud (1 Tim 6:3–4). Thus, going the other way, he who agrees with God’s words is humble.

So he wishes to say, if you have faith, and if it is a fervent faith, lacking in nothing, fertile in works, if it is small and humble, you would say to this mountain: remove from here, and it would be removed.

1470. Here is a question, which is raised by unbelievers. We do not find that the apostles ever did this.

Chrysostom responds: even if it is not reported about the apostles, yet it is reported about apostolic men. For it is written in blessed Gregory’s book of Dialogues that when a certain man wished to construct a church, not having a place to build, he commanded the mountain to withdraw from there, and it withdrew. Or perhaps they did this, but it is not written. Or it can be said that if they did not do this, it was not because it was impossible, but because the occasion did not present itself. For miracles are sometimes worked out of necessity, and sometimes for utility; and since it was not necessary, they did not do it.

Or, the mountain stands for the devil. Remove from here, i.e., from this body, and it would be removed. Or, according to Augustine, it is understood as about the spirit of pride.

1471. And nothing will be impossible to you. And what is this? Were they omnipotent? No, because only the one who can do all things by his own power is truly omnipotent; but these did not work by their own power, but as a king commands in one way, and his servant in another, for the king commands in his own name, the servant in the name of the king.

1472. But this kind of demon, the this does not indicate just the lunatic’s kind, but every kind of demon, is not cast out except by prayer and fasting. Chrysostom says that to the degree that the soul is more lifted up, to that degree it is more terrible to demons; for Christ himself is terrible to the demons, hence those who are joined to Christ are terrible to them. But the lifting up of the mind is impeded by the heaviness of the body, is impeded by intemperance and drunkenness. Hence: and take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness (Luke 21:34). Hence the one who is weighed down by drunkenness cannot have a mind lifted up to God. Therefore, fasting is required for lifting up the mind; hence, prayer is good with fasting (Tob 12:8). Likewise, and I set my face to the Lord my God, to pray and make supplication with fasting, and sackcloth, and ashes (Dan 9:3). Therefore, as Origen says, in order to drive out a spirit, one should not pursue feasting, but prayers and fasting. Or, the lunatic indicates the instability of the body, or the one who is carried along by different desires. The sort of man who often falls into fire and water is only cured in fasting and prayer. For the flesh lusts against the spirit: and the spirit against the flesh (Gal 5:17).

So it is necessary that you weaken the body, and strengthen the spirit. But the spirit is strengthened through prayer, since prayer is the ascent of the mind into God; but the flesh is weakened through fasting. Or because the spirit does not cease to lust against the flesh, good works, which are signified by prayer, are required, and abstinence from evil, which is signified by fasting.

1473. And when they gathered together in Galilee. Above, the tranquility of glory was represented by liberation from the power of demons. This liberation is completed by Christ’s death; that, through death, he might destroy him who had the empire of death, that is to say, the devil: and might deliver them, who through the fear of death were all their lifetime subject to servitude (Heb 2:14–15).

For this reason, he immediately adds something about the prediction of the passion. And

first, the prediction is set down;

second, the effect, at and they were troubled exceedingly.

1474. Our Lord had announced his passion before, and now again, and in what follows. And why so many times? Because things which are foreseen move one less; therefore, since it was going to happen that the disciples would be scandalized at the Lord’s death, he wished to predict it to them often, that they might be scandalized less. But he always adds something. Before, he mentioned the killing, but not the handing over; while here he mentions the handing over, saying, the Son of man will be betrayed into the hands of men.

And rightly does he say, the Son of man, because although the one who is handed over is the Lord of glory, yet he is handed over according as he is a son of man. Hence Augustine: although some things are said of the Son of God and the Son of man, yet a distinction is made, because weak things are said of the human nature, and enduring things of the divine.

But he does not say by whom he was handed over. For he handed himself over; and delivered himself for me (Gal 2:20). He was handed over by the Father, who spared not even his own Son, but delivered him up for us all (Rom. 8:32). Likewise, he was handed over by Judas; above, who also betrayed him (Matt 10:4). Likewise, by the demons: John says that the devil put in the heart of Judas that he should hand him over (John 13:2). And, let us therefore lie in wait for the just (Wis 2:12).

And the third day he will rise again. He will revive us after two days: on the third day he will raise us up, and we will live in his sight (Hos 6:3).

1475. There follows the effect: and they were troubled exceedingly. They were aware of both the death and the resurrection, but they did not see their usefulness. But because I have spoken these things to you, sorrow has filled your heart (John 16:6).

1476. And when they had come to Capernaum. Having completed the tranquility of glory, he sets out the paying of the tribute; the tribute has ceased (Isa 14:4); the servant is free from his master (Job 3:19).

Hence he does three things:

first, he sets out the demanding of the tribute;

second, the liberty of the sons;

third, the paying of the tribute.

1477. It says, and when they had come. A didrachma means a double drachma. Hence each Jew was supposed to pay two drachmas every year.

But where was this tribute from? Some say that it was from the law (Exod 13), that since the Lord had killed the first-born males of Egypt, he decreed that all the first-born were his, and that the sons should be redeemed. Later, he commanded that they should be prepared for the service of the Levites. And later he commanded that the Levites be numbered. And there were found more first-born than Levites. Then he commanded that a price be paid for their redemption. Jerome says that this was not from God’s law, but from the Emperor’s: Judea was at that time a tributary of the Romans, and paid a tax per head. And this seems more true, because it says below, the kings of the earth, from whom do they receive tribute or custom? (Matt 17:25). Therefore he speaks of the imperial tribute.

But why in Capernaum? Because it was taken from each person in his own city, and Capernaum was the principal city of Galilee.

1478. But since they held Christ in reverence, they did not approach him, but Peter; and they only asked him with meekness: does not your master pay the didrachmas? Then Peter’s response is set down: he said: yes, i.e., it is true that he does not pay it. Chrysostom says that, lest he be harassed, he said, yes, he does pay it.

There follows Christ’s questioning, then Peter’s response.

There are two things to be considered in the questioning, namely that he was not afraid of being denounced, for while he was in such a state, he was bound to a certain indignity; and there are some who are so disposed that when they see something weak in a great man, they are immediately scandalized. For this reason, lest they be scandalized, Jesus prevented him, so that next to the weakness he placed something great, namely that he knew what Peter had said while he was not there. All things are naked and open to his eyes (Heb 4:13). Also, one should notice that he entrusts judgment to Peter, since he spoke more frequently, saying, what does it seem to you, Simon? Does not the ear discern words? The kings of the earth, of whom do they receive tribute or custom? (Job 12:11).

There is a difference between tribute and custom, for a tribute is from the fields and the vines, while a custom is given from a person. For as a sign of his subjection, the man who is subjected should give something; and this is called a custom. From this he wanted to argue that since the sons of the king do not pay tribute, he himself is not bound: for he is the King of kings, through whom all reign. Likewise, according to the flesh, he was from royal seed. Who was made to him of the seed of David, according to the flesh (Rom 1:3). Chrysostom says that we can note from this that he is a natural Son, because the one who is natural is said first.

And he said: from strangers.

1479. Then Christ’s response is set down, that the kings spare their own children. Why do you consume my people, and grind the faces of the poor? (Isa 3:15). For it seems just. For the one who governs has the care of those under him; therefore those under him should serve him like members of the body. For just as the members of the body serve the whole body out of what is their own, so anyone subject should serve the community out of his own goods.

So the Lord concludes, then the children are free. Origen: this is so in one way. Therefore, the sons of the earthly king are free, but the sons of God are free in the presence of God.

1480. But how is this to the point? Either he speaks about children according to the flesh, and in this way he was not a son according to the flesh; if according to the spirit, then all Christians are free. But this is against the Apostle: render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom (Rom 13:7).

I say that this holds true concerning the one who was a Son by nature. For he was truly free. But the children according to the spirit have freedom in the same way as they have sonship, by conformity to Christ, who is the firstborn amongst many brethren (Rom 8:29). Insofar as they are like the firstborn, they are free. Who will reform the body of our lowness, made like to the body of his glory (Phil 3:21).

1481. But that we may not scandalize them. It is true that the Lord is free, but since he took on the form of a slave, as is written (Phil 2:7), he did not refuse to pay, and by this he gave an example of humility.

And in this payment there are noted three things to be praised and admired. First, his meekness, for he is meek, according as he himself testifies above, learn from me, because I am meek, and humble of heart (Matt 11:29). He is properly called meek who wishes to offend no one; be without offense to the Jews, and to the gentiles, and to the Church of God (1 Cor 10:32).

But it is objected against this: above, it is written that the disciples said, **do you know that the Pharisees, when they heard this word, were scandalized? **(Matt 15:12). And the Lord said, leave them alone: they are blind, and leaders of the blind. He did not care then about scandal, but here he cares. Hence one should say that sometimes scandal arises from the truth, and then one should not care; sometimes it arises from weakness, or ignorance, and one should care about this kind of scandal. But if he had not paid, their scandal would have been from ignorance, because they did not know he was God.

1482. Likewise, Christ’s poverty is to be admired, because he was so poor that he did not have anything to pay with; being rich he became poor, for your sakes; that through his poverty you might be rich (2 Cor 8:9).

Someone could object: did he not have a money-box? This is true, but it was all given for the use of the poor. He judged it robbery to spend on some other use what was for the use of the poor. Chrysostom says that he paid so that when he paid the tribute he might show on the one side his power, on the other side a mystery.

Go to the sea, and cast in a hook, and that fish which comes up first, take, and when you have opened its mouth, you will find a stater. The image of Caesar was on that stater, and it signifies the devil, who had nothing in him; for the prince of this world comes, and in me he has not any thing (John 14:30). Therefore since he had nothing of his own, he did not wish to pay from his own money.

1483. Likewise, his providence; so he says that we should be amazed at how he could know that right away he would come across a fish which had a stater in its mouth. And if it was not there, but he created it from nothing, it was a marvel; but if he led the fish to the hook, it showed a tremendous providence.

By this fish which first came to the hook is understood the first martyr, blessed Stephen. It had a stater in its mouth, which was worth a didrachma, and double; and it signifies Stephen himself, who saw the very divinity and humanity. Or it can be understood as Adam.

Likewise notice that if someone often speaks of riches and of money, he has a stater in his mouth; hence the one who converts such a man gets the fish which has a stater in its mouth.

1484. Also, humility is indicated. Hence, take that, and give it to them for me and you. And the fact that he paid the tribute for Peter and for himself signifies that by Christ’s passion, he would acquire for himself the glory of the resurrection; for which cause God also has exalted him (Phil 2:9). Peter and the others are redeemed from punishment and guilt. Or in another way: because he suffered for himself, that he might acquire the glory of the resurrection for his body, and for the people, that he might wash them from sins. For he washed us from our sins in his own blood (Rev 1:5).