Matthew 9:8

But when the multitude saw it, they marveled, and glorified God, who had given such power unto men.
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Augustine of Hippo

AD 430
De Cons. Evan., ii, 25: That Matthew here speaks of “his own city,” and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ’s city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. Who can doubt then that the Lord in coming to Galilee is rightly said to come into “his own city,” whatever was the town in which He abode, especially since Capharnaumwas exalted into the metropolis of Galilee?. And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came toCapharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, “And, to, they bring unto him a...

George Leo Haydock

AD 1849
Feared, and glorified God. Here it may be observed, that the people, before they praised, feared God, for the fear of God is the beginning of wisdom. And St. Basil says, that fear, as a good guide, necessarily leads us to piety; and charity takes us, after having been exercised a little in fear, makes us perfect men. (St. Basil)

Glossa Ordinaria

AD 1480
Ap. Anselm: These words “That ye may know,” may be either Christ’s words, or the Evangelist’s words. As though the Evangelist had said, They doubted whether He could remit sins, “But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic.” If they are the words of Christ, the connexion will be as follows; You doubt that I have power to remit sins, “but that ye may know that the Son of Man hath power to remit sins” = the sentenceis imperfect, but the action supplies the place of the consequent clause, “hesaith to the paralytic, Rise, take up thy bed.”

Hilary of Poitiers

AD 368
Mystically; When driven out of Judaea, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church. In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because heis God’s work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shows the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body. It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.


AD 420
Or; This city may be no other than Nazareth, whence He was called a Nazarene. “On a bed,” because he could not walk. not the sick man’s, but theirs that bare him. O wonderful humility! This man feeble and despised, crippled in every limb, Headdresses as “son.” The Jewish Priests did not deign to touch him. Even therefore His “son,” because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored. We read in prophecy, “I am he that blotteth out thy transgressions;” so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus shewedHimself to be God, Who alone knoweth the heart; and thus, as it were, said, Bythe same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralyt...

John Chrysostom

AD 407
for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, This man is not of God; John 9:16 how is this man of God? And they were continually harping on these things, putting them forward as cloaks for their own passions. 3. Which thing many now also do; and thinking to avenge God, fulfill their own passions, when they ought to go about all with moderation. For even the God of all, having power to launch His thunderbolt against them that blaspheme Him, makes the sun to rise, and sends forth the showers, and affords them all other things in abundance;...

John Chrysostom

AD 407
Serm. 50: The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judaea, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated. By “his own city” is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely,Capharnaum. This paralytic is not the same as he in John. For he lay by the pool, this inCapharnaum; he had none to assist him, this was borne “on a bed.”. Seeing then that they showed so great faith, He also shows His excellent power; with full power forgiving sin, as it follows, “he said to the paralytic, Be of good courage, son, thy sins are forgiven thee.”. Of how great power with God must a man’s own faith be, when that of others here availed to heal a m...

Rabanus Maurus

AD 856
His rising up is the drawing off the soul from carnal lusts; his taking up hisbed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin.

Theophylact of Ochrid

AD 1107
Jesus commanded him to carry his bed so that the event would not appear to have been imaginary, and also, so that the multitudes would see the miracle. For they thought that Jesus, Who is greater than all, was only a man.

Knowing this first, that no prophecy of the scripture is of any private interpretation - 2 Peter 1:20

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