Matthew 8:17

Because the multitude of believers was now very great, they would not depart from Christ, though time pressed; but in the evening they bring unto Him the sick. "When it was evening, they brought unto him many that had daemons."

The words, "Now when it was evening," shew that the evening of the same day is meant. This would not have been implied, had it been only "when it was evening."

Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, "He cast out the spirits with a word, and healed all that were sick." Daemons and diseases He sent away with a word, that by these signs, and mighty works, He might shew that He was come for the salvation of the human race.

Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so many people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, "That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities."

"Took" them not that He should have them Himself, but that He should take them away from us; "and bare our sicknesses," in that what we were too weak to bear, He should bear for us.

He took the infirmity of human nature so as to make us strong who had before been weak.

And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness.

The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin.

It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit.

Sunset shadows forth the passion and death of Him Who said, "While I am in the world, I am the light of the world." [John 9:5] Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.

Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy to behold thy blameless face, which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved. Maintain thy position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all even as the Lord does with thee. Support all in love, as also thou doest. Give thyself to prayer without ceasing. Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. Bear the infirmities of all, as being a perfect athlete [in the Christian life], even as does the Lord of all. …

Now some one will ask how this statement that there is no darkness in Him can be regarded as a thing peculiar to Him, when we consider that the Saviour also was quite without sin. Could it not be said of Him also that “He is light, and that there is no darkness in Him”? The difference between the two cases has been partly set forth above. We will now, however, go a step further than we did before, and add, that if God made Christ who knew no sin to be sin for us, then it could not be said of Him that there was no darkness in Him. For if Jesus was in the likeness of the flesh of sin and for sin, and condemned sin by taking upon Him the likeness of the flesh of sin, then it cannot be said of Him, absolutely and directly, that there was no darkness in Him. …

53. Matthew, accordingly, continues his narration thus: “Now when the even was come, they brought unto Him many that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” That this belongs in date to the same day, he indicates with sufficient clearness by these words which he subjoins, “Now when the even was come.” In a similar manner, after concluding his account of the healing of Peter’s mother-in-law with the sentence, “And she ministered unto them,” Mark has appended the following statement: “And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed of the devils. And all the city was gathered together at the door. …

3. I pass by other examples, as these I consider to be sufficient to show that some of the saints have done wonderful works, which none other man did. But we read of no one whatever of the ancients who cured with such power so many bodily defects, and bad states of the health, and troubles of mortals. For, to say nothing of those individual cases which He healed, as they occurred, by the word of command, the Evangelist Mark says in a certain place: “And at even, when the sun had set, they brought unto Him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. …

XVIII. I, however, for I confess myself to be a man, that is to say, an animal shifty and of a changeable nature, both eagerly receive this Baptism, and worship Him Who has given it me, and impart it to others; and by shewing mercy make provision for mercy. For I know that I too am compassed with infirmity, and that with what measure I mete it shall be measured to me again. But what sayest thou, O new Pharisee pure in title but not in intention, who dischargest upon us the sentiments of Novatus, though thou sharest the same infirmities? Wilt thou not give any place to weeping? Wilt thou shed no tear? Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgiveth sins till seventy times seven. …

13. Would you have me say something still more venturesome? Do you see the tongues of the enemy made gentle, and those who made war upon the Godhead against me tranquillised? This also is the result of our Spirit, of our husbandry. For we are not undisciplined in our exercise of discipline, nor do we hurl insults, as many do, who assail not the argument but the speaker, and sometimes strive by their invective to hide the weakness of their reasoning; as the cuttlefish are said to cast forth ink before them, in order to escape from their pursuers, or themselves to hunt others when unperceived. But we show that our warfare is in behalf of Christ by fighting as Christ, the peaceable and meek, Who has borne our infirmities, fought. …

6. Truly, Christ won salvation for us, not by luxury but by fasting. Moreover, it was not to obtain favour for Himself, but to instruct us, that He fasted. Nor yet did He hunger because He was overcome by the weakness of the body, but by His hunger He proved that He had verily taken upon Himself a body; that so He might teach us that He had taken not only our body, but also the weaknesses of that body, even as it is written: “Surely He hath taken our infirmities and borne our sicknesses.”