ACC ~ Matthew 4 v24

THROUGHOUT ALL SYRIA

CYRIL OF ALEXANDRIA: And this too needs to be added by way of explanation, that the allotment of the tribes of Zebulun and Naphtali extended to the Gentile city of Sidon. The Jews dwell there interspersed among the Gentiles to this day. Now “Zebulun” may be interpreted as a sweet smell and blessing, while “Naphtali” is a sprouted stump, that is to say, a spreading plant. And such things have believers in Christ become. Those who formerly were in Galilee, when they went forth like fragrance, [1] became worthy of divine blessing and were extended into every good thing. Now “Galilee” is interpreted under the metaphor of “circular,” so those believers from Galilee are like wheels rolling against the pits of destruction. FRAGMENT 37. [2]

[1] Cf. 2 Cor 2:15-16.

[2] MKGK 164.

WHETHER FAITH WAS DEMANDED

CHRYSOSTOM: But we must ask how it could be that he demanded faith of none of those he healed. For he did not here say what we later find him saying, “Do you believe that I am able to do this?” [1] He had not yet given proof of his power. The very act of approaching him and of bringing others to him exhibited no small faith. For they brought them even long distances. They would never have brought them unless they had persuaded themselves of great things concerning him. THE GOSPEL OF MATTHEW, HOMILY 14.3. [2]

[1] Mt 9:28.

[2] PG 57:220; NPNF 1 10:89**.

THE FOUNTAIN UNATTENDED

CHRYSOSTOM: If we have any bodily ailment, we contrive everything possible to be rid of what pains us. Yet when our soul is ailing, we delay and draw back. For this reason we are not delivered from bodily ailments. The indispensible corrective has become for us secondary, while the dispensible secondary matters seem indispensable. While we leave unattended the fountain of our ills, we still hope to have the streams unpolluted. THE GOSPEL OF MATTHEW, HOMILY 14.3. [1]

[1] PG 57:221; NPNF 1 10:89**. Physical sickness is a sign of the need for a much greater healing, that of the diseases of the soul. We are quick to ask for the healing of the body, while we overlook the more virulent virus.

DISTINGUISHING DISEASE AND INFIRMITY

CYRIL OF ALEXANDRIA: If anyone asks what is the difference between “disease” and “infirmity,” our answer is that an infirmity is a temporary indisposition of the body, whereas disease denotes an abiding disequilibrium of the body’s elements. FRAGMENT 37. [1]

[1] MKGK 164.

HOW DEMONIC TEMPTATIONS AFFECT BODILY HEALTH

ORIGEN: You will see the variety of evils in prodigality or avarice, boorishness or licentiousness, in silliness, knavery, insolence, cowardice and every opposing vice; and the soul’s trials are money, fame, poverty, obscurity. And while the demons dishonor bodies, they cause souls to become active in sinning and madness. But the epileptic has a “dumb and deaf” demon. [1] Such passions trouble the soul at intervals, rendering it deaf to the saving word; as, for example, anger is a paralysis of souls, such that, when they succumb to it, their vigor is slackened both for action and for living. And “weakness” of the soul is a term used by Greeks, in a general sense, for any sickness arising from vice; more specifically, for that which is opposed to endurance, a sort of giving up in the face of patience and sufferings and anguish. FRAGMENT 77. [2]

[1] Mk 9:25.

[2] GCS 41.1:46.

AILMENTS OF SOUL AND BODY

ANONYMOUS: When he said “disease,” this pertains to bodily ailments; when he said “every sickness,” this pertains to the spiritual ailments of the soul. The ailments of the soul are not fewer than those of the body. And though he said “healing every disease and every sickness among the people,” we could understand both as pertaining to bodily ailments, so that we understand diseases as being more serious ailments, whereas sicknesses are lesser disorders. Now when he says “every disease,” he includes every kind of either serious or minor ailment; but the addition of the other clause seems to be superfluous unless we understand one clause as pertaining to bodily ailments and the other to spiritual ailments. However, we could understand both clauses as pertaining to both ailments: that is, “every disease” whether bodily or spiritual, and “every sickness” whether bodily or spiritual, so that we understand disease of the soul as being some disorder, infirmity or infidelity, since a person who is subject to the disorder of avarice or lust or empty ambition suffers a disease of the soul. However, the person who ignores the mystery of God’s calling is sick in faith. For many are those who are able to do good works and please God but who do not do them, for they ignore the mystery of God’s calling. These persons are sick. Some people are given up to carnal ailments, so that even though they know the mystery of God’s calling, they are not permitted to do good. These are the ones who have a disease. But he cured bodily ailments by the power of divinity and spiritual ailments by the word of compassion. Even as medicine benefits an ailing body, a word benefits an ailing soul. Notice, also, that he did not say first “healing every disease and every sickness” but rather “teaching and preaching the gospel of the kingdom” and then “healing.” He did this for two reasons. First, because miracles of virtue build souls according to words of compassion. Therefore he says first what he judges to be more necessary. And then, because words of compassion do not set off miraculous powers, but words of truth set off miraculous powers. Therefore it was not believed that Christ was able to do mighty works because he preached the truth, but it was believed that he preached the truth because he was able to do mighty works. “They brought to him all who were ill and who were possessed … and he cured them.” [1] In certain places it says, “And he cured many,” [2] as also “And all who touched him were saved.” [3] But here it simply says, “And he cured them,” meaning that he cured all. A new doctor going to a city and wishing to spread word of his practice treats all who come to him and does not think so much of receiving a fee as of building a reputation, but when his reputation becomes established he begins to demand a fee depending on his work. So too the Lord at the start of his preaching healed not just certain people depending on his judgment, but everyone indiscriminately. Once the entire region of Judea knew him, he sold the benefits of health at a price keyed to one’s faith, saying to each person, “Be it done unto you according to your faith.” [4] But not everyone, only those whom he had prepared according to his foreknowledge before they came to him. INCOMPLETE WORK ON MATTHEW, HOMILY 8. [5]

[1] Mk 1:34.

[2] Lk 7:21.

[3] Mt 14:36.

[4] Mt 9:29.

[5] PG 56:678-79.

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