And his fame went throughout all Syria: and they brought unto him all sick people that were taken with various diseases and torments, and those who were possessed with demons, and those that were epileptic, and those that were paralytic; and he healed them.
All Commentaries on Matthew 4:24 Go To Matthew 4
John Chrysostom
AD 407
Let us therefore come unto Him, and let us ask nothing pertaining to this life, but rather remission of sins. For indeed He gives it even now, if we be in earnest. Since as then His fame went out into Syria, so now into the whole world. And they indeed ran together on hearing that He healed persons possessed: and you, after having much more and greater experience of His power, do you not rouse yourself and run?
But whereas they left both country, and friends, and kinsfolk; do you not endure so much as to leave your house for the sake of drawing near, and obtaining far greater things? Or rather we do not require of you so much as this, but leave your evil habits only, and you can easily be made whole, remaining at home with your friends.
But as it is, if we have any bodily ailment, we do and contrive everything to be rid of what pains us; but when our soul is indisposed, we delay, and draw back. For which cause neither from the other sort are we delivered: since the things that are indispensable are becoming to us secondary, and the secondary indispensable; and letting alone the fountain of our ills, we would fain cleanse out the streams.
For that our bodily ills are caused by the wickedness of the soul, is shown both by him that had the palsy thirty and eight years, and by him that was let down through the roof, and by Cain also before these; and from many other things likewise one may perceive this. Let us do away then with the well-spring of our evils, and all the channels of our diseases will be stayed. For the disease is not palsy only, but also our sin; and this more than that, by how much a soul is better than a body.
Let us therefore now also draw near unto Him; let us entreat Him that He would brace our paralyzed soul, and leaving all things that pertain to this life, let us take account of the things spiritual only. Or if you cleave unto these also, yet think of them after the other.
Neither must you think lightly of it, because you have no pain in sinning; rather on this very account most of all do thou lament, that you feel not the anguish of your offenses. For not because sin bites not, does this come to pass, but because the offending soul is insensible. Regard with this view them that have a feeling of their own sins, how they wail more bitterly than such as are being cut, or burned; how many things they do, how many suffer, how greatly they mourn and lament, in order to be delivered from their evil conscience. They would not do any such thing, unless they were exceedingly pained in soul.
The best thing then is, to avoid sin in the first instance: the next to it, is to feel that we sin, and thoroughly amend ourselves. But if we have not this, how shall we pray to God, and ask forgiveness of our sins, we who take no account of these matters? For when you yourself who hast offended art unwilling to know so much as this very fact, that you have sinned; for what manner of offenses will you entreat God for pardon? For what you know not? And how will you know the greatness of the benefit? Tell therefore your offenses in particular, that you may learn for what you receive forgiveness, that so you may become grateful towards your Benefactor.
But you, when it is a man whom you have provoked, entreatest friends, neighbors, and door-keepers, and spendest money, and consumest many days in visiting and petitioning, and though he that is provoked utterly reject you once, twice, ten thousand times over, you despond not, but becoming more earnest you make the more entreaty; but when the God of all is provoked, we gape, and throw ourselves back, and live in luxury and in drunkenness, and do all things as usual. And when shall we be able to propitiate Him? And how shall we by this very thing fail to provoke Him so much the more? For not so much sinning, as signing without even pain, causes in Him indignation and wrath. Wherefore it were meet after all this to sink into the very earth, and not so much as to behold this sun, nor to breathe at all, for that having so placable a Master, we provoke Him first, and then have no remorse for provoking Him. And yet He assuredly, even when He is angry, does not so as hating and turning away from us, but in order that in this way at least He may win us over to Himself. For if He continued after insult befriending you, you would the more despise Him. Therefore in order that this may not be, He turns away for a little while, to have you ever with Himself.
6. Let us now, I pray you, take courage at His love to man, and let us show forth an anxious repentance, before the day come on, which permits us not to profit thereby. For as yet all depends on us, but then He that judges has alone control over the sentence. Let us therefore come before His face with confession; let us bewail, let us mourn. For if we should be able to prevail upon the Judge before the appointed day to forgive us our sins, then we need not so much as enter into the court; as on the other hand, if this be not done, He will hear us publicly in the presence of the world, and we shall no longer have any hope of pardon. For no one of those who have not done away with their sins here, when he has departed there shall be able to escape his account for them; but as they who are taken out of these earthly prisons are brought in their chains to the place of judgment, even so all souls, when they have gone away hence bound with the manifold chains of their sins, are led to the awful judgment-seat. For in truth our present life is nothing better than a prison. But as when we have entered into that apartment, we see all bound with chains; so now if we withdraw ourselves from outward show, and enter into each man's life, into each man's soul, we shall see it bound with chains more grievous than iron: and this most especially if you enter into the souls of them that are rich. For the more men have about them, so much the more are they bound. As therefore with regard to the prisoner, when you see him with irons on his back, on his hands, and often on his feet too, you therefore most of all account him miserable; so also as to the rich man, when you see him encompassed with innumerable affairs, let him not be therefore rich, but rather for these very things wretched, in your account. For together with these bonds, he has a cruel jailor too, the wicked love of riches; which suffers him not to pass out of this prison, but provides for him thousands of fetters, and guards, and doors, and bolts; and when he has cast him into the inner prison, persuades him even to feel pleasure in these bonds; that he may not find so much as any hope of deliverance from the evils which press on him.
And if in thought you were to lay open that man's soul, you would see it not bound only, but squalid, and filthy, and teeming with vermin. For no better than vermin are the pleasures of luxury, but even more abominable, and destroy the body more, together with the soul also; and upon the one and upon the other they bring ten thousand scourges of sickness.
On account then of all these things let us entreat the Redeemer of our souls, that He would both burst asunder our bands, and remove this our cruel jailor, and having set us free from the burden of those iron chains, He would make our spirits lighter than any wing. And as we entreat Him, so let us contribute our own part, earnestness, and consideration, and an excellent zeal. For thus we shall be able both in a short time to be freed from the evils which now oppress us, and to learn in what condition we were before, and to lay hold on the liberty which belongs to us; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
