Luke 5

When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press on; as it is said, And it came to pass, as the people pressed upon him.

So let me recall with you those two catches of fish made by the disciples at the command of the Lord Jesus Christ: one before his passion, the other after his resurrection. These two catches of fish stand for the whole church, both as it is now and as it will be at the resurrection of the dead. Now, as you can see, it contains countless numbers, both good and bad. After the resurrection it will contain only the good, and a definite number of them.So call to mind that first catch, where we may see the church as it is in this present time. The Lord Jesus found his disciples fishing, when he first called them to follow him. They had caught nothing all night. But when they saw him, they heard him telling them, "Let down your nets." "Master," they said, "we toiled all night and took nothing! But at your word I will let down the nets." They cast them at the command of the Almighty. What else could happen, but that which he intended? But all the same, he was pleased, as I said, to indicate something to us that he knew would be to our advantage. The nets were cast. The Lord had not yet suffered, not yet risen again. The nets were cast. They caught so many fish that two boats were filled, and the very nets were torn by that vast quantity of fish. Then he said to them, "Follow me, and I will make you fishers of men." They received from him the nets of the Word of God, they cast them into the world as into a deep sea, and they caught the vast multitude of Christians that we can see and marvel at. Those two boats, though, stood for the two peoples, Jews and Gentiles, synagogue and church, those circumcised and those uncircumcised.

Now it happened that while the crowd was pressing upon Him to hear the word of God, He was standing by the lake of Gennesaret. The lake of Gennesaret is said to be the same as the Sea of Galilee or the Sea of Tiberias. But it is called the Sea of Galilee from the adjoining province, the Sea of Tiberias from the nearby city, which was formerly called Chinnereth, but restored by Herod the tetrarch and named Tiberias in honor of Tiberius Caesar. Furthermore, Gennesar is said to derive from the nature of the water itself, as it is reputed to generate a breeze for itself with its rippling waves, being almost called in Greek "generating breeze for itself." For the water is not spread out as in the manner of a pond, but is stirred by frequent winds, sweet to drink, and suitable for drinking. But by the custom of the Hebrew language, any gathering of waters, whether sweet or salty, is called a sea. This lake, with the Jordan flowing through it, extends one hundred forty stades in length and forty in width. Therefore, since the present age is designated by the lake or the sea, the Lord stands by the sea, after overcoming the mortality of the fleeting life, having attained in the same flesh in which He suffered the stability of eternal rest. The gathering of the crowd to Him is a type of the nations running together in faith. Concerning which Isaiah says: "And all nations will flow to Him, and many peoples will go and say: Come and let us go up to the mountain of the Lord" (Isaiah 2).

The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighbouring city. Gennesaret however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for "making a breeze to itself." (quasi a γιννάω et ἀὴρ.) For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea.

Second, the calling of the disciples is determined through two things.

It came to pass, when the crowds etc. Above, the Evangelist treated of the authentication of Christ's doctrine; in this part he treats of the calling of the disciples. And this part has two sections, in the first of which is described the calling of disciples from a state of justice: in the second, from a state of sin: After these things he went out and saw etc.

First, how the disciples are called from a state of justice.

The first part has two sections. In the first is set forth the calling of the disciples: in the second, the confirmation of those called through the working of miracles: And it came to pass, when he was in one of the cities etc.

For the calling of the disciples, three things are introduced: the first is the instruction of the people: the second, the working of a miracle, at the passage: But when he had ceased speaking etc.; the third is the calling of Peter, at the passage: When Simon Peter saw this. The first of these pertains to the profundity of wisdom, through which he taught others: the second, to the sublimity of power, through which he worked miracles: the third, to the immensity of mercy, by which he drew poor little fishermen into his fellowship. These follow in order, because the circumstances of the instruction of the people were the introductory occasion for the working of the miracle, and the working of the miracle was the motivating reason for the conversion of Peter and the sons of Zebedee.

Therefore the instruction of the people is described under four circumstances, which led to the catching of fish. The first is the insistence of the crowd: the second, the availability of the boat: the third, the obedience of Simon Peter: the fourth, the abundance of the Lord's discourse.

First, therefore, the importunity of the people rushing upon him on account of his teaching is touched upon, when it is said: Now it came to pass, that the crowds rushed upon him to hear the word of God. Therefore they rushed upon him, because each one wished to draw near; and not without reason, because, in Deuteronomy thirty-three, "those who draw near to his feet shall receive of his doctrine." Nor did the ignorant alone wish to draw near on account of doctrine or knowledge, but also the infirm on account of recovering health: below in chapter six: "The whole crowd sought to touch him, because power went forth from him and healed all." Nor only for this reason, but sinners on account of pardon: whence below in chapter fifteen: "The publicans and sinners were drawing near to Jesus." And they were moved by vehement desire; therefore they rushed upon him, considering the Lord's goodness more than his majesty. Whence a certain expositor says: "The desire for the word of God is of great merit before God, which excuses even the very irreverence of the crowd rushing upon him." Whence the Lord especially invited to this: Isaiah fifty-five: "All you who thirst, come to the waters," namely the waters of saving wisdom. As a sign of which thing he was near the waters; whence it is also added: And he stood by the lake of Genesareth, that he might invite to the waters of wisdom, as in John seven: "Jesus stood and cried out: If anyone thirsts, let him come to me and drink."

And note that this body of water was accustomed to be called by diverse names, namely the Sea of Cenereth: whence in Numbers thirty-four, in the division of lots, it is said that "from the eastern region they shall come toward the east to the Sea of Cenereth." — The Gloss there says: "The lake of Tiberias, according to the custom of the Hebrews, who call any gathering of waters a sea," according to that passage in Genesis one: "And the gatherings of the waters he called seas," etc. And because Herod afterward called this city Tiberias, because he rebuilt it in honor of Tiberius Caesar, therefore it is called the Sea of Tiberias: John six: "After these things Jesus went across the Sea of Galilee, which is that of Tiberias."

And because it draws its origin from the Jordan, therefore it is called the Lake of Jordan.

And because it is in the region of Galilee, therefore the Sea of Galilee.

And because floods occur there, and breezes are generated there, therefore it is called the Lake of Genesareth, that is, generating breezes.

It is also called the Lake of Salt Pits.

Beside that lake Jesus stood, so that he who had worked miracles on land might work them also upon the waters; whence, according to what is gathered from diverse passages, the Lord worked many miracles at that lake: in the catching of fish, in the calming of storms, and in the walking upon the waves.

In the crowd however pressing in, a model is given for the hearer. On account of which note that the Evangelist introduces the crowds in relation to Jesus: first seeking, second coming, third detaining; and concerning these three, above in the preceding section: fourth pressing in, as here: fifth accompanying, below in the fourteenth chapter: "A great crowd went with Jesus"; sixth following after, below in the twenty-third chapter: "A great multitude of women followed Jesus," etc.

For good hearers ought to seek wisdom by the zeal of meditation; Wisdom 8: "Her I loved and sought out from my youth."

They ought to come to him by the desire of affection, according to that word of the Psalm: "My soul thirsted for the strong, living God"; etc.

They ought to detain him by the persistence of prayer, according to that word of Song of Songs 3: "I held him and will not let him go." But alas, that word of Isaiah 64 has been verified: "There is none who calls upon your name, who rises up and holds you."

They ought to press in by the impulse of devotion: in Ezekiel 1 it is said of the holy living creatures: "Where the impulse of the spirit was, there they went." — They ought to accompany him by the conformity of good works, as Enoch: Genesis 5: "He walked with God and appeared no more, because God took him."

They ought also to follow by the imitation of his passion; 1 Peter 2: "He suffered for us, leaving you an example, that you might follow his footsteps." To such as these glory is promised: Matthew 19: "Amen I say to you, that you who have left all things and followed me shall receive a hundredfold and shall possess eternal life."

(Hom. 25. in Matt.) For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, &c. It follows, And he stood near the lake of Gennesaret.

Out of so many kinds of occupations, why indeed had He such respect for that of fishermen, as to select from it for apostles Simon and the sons of Zebedee (for it cannot seem to be the mere fact itself for which the narrative was meant to be drawn out ), saying to Peter, when he trembled at the very large draught of the fishes, "Fear not; from henceforth thou shalt catch men? " By saying this, He suggested to them the meaning of the fulfilled prophecy, that it was even He who by Jeremiah had foretold, "Behold, I will send many fishers; and they shall fish them," that is, men.

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.

But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the fishermen were gone out of them, and were washing their nets.

And He saw two boats standing by the lake. The two boats placed by the lake symbolize the circumcision and the foreskin. It is well said that Jesus saw them, for the Lord knows who are His in both peoples. And He leads their heart from the waves of this world to the tranquility of future life, as if to the solidity of the shore, by living, that is by mercifully avoiding.

But the fishermen had disembarked and were washing their nets. The fishermen are the teachers of the Church, who, having caught us in the net of faith and raised us from the depths to the moon, bring us to the land of the living like fish to the shore. For just as the nets are entwined, so are the words of the preachers, which do not lose those they have caught in faith. Hence, the nets are called "retenia" as if they are retaining. But these nets are sometimes let down for a catch, sometimes washed and folded, because not every time is suitable for teaching, but now the teacher's tongue must be exercised, now he must take care of himself.

Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i. e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves.

Second, there is added the opportunity of a boat lifting him up upon the water, when it is added: And he saw two boats, opportune, namely, for carrying, both because they were near: on account of which he says: Standing by the lake; and also because they were idle or empty; whence he also adds: But the fishermen had gone out and were washing their nets: and thus they were opportune for service. He saw these boats of poor fishermen near to himself, because, as is said in the Psalm, "The Lord is exalted, and he regards the lowly, and the lofty he knows from afar." And he saw these as opportune for himself for service, according to that passage of Ecclesiasticus 3: "Great is the power of God alone, and he is honored by the humble alone." Whence he also humbles himself, so that he who carries all things might be carried by a boat: Wisdom 14: "But you, Father, in your providence govern all things, because you have given a way in the sea and among the waves a most firm path, showing that you are able to come to the aid of all, even if someone should approach the sea without a vessel."

This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones.

(de Quæst. Ev. 1. 2. c. 2.) From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be moderate in our words to the multitude, that they may be neither taught earthly things, nor from earthly things rush into the depths of the sacraments. Or, the Gospel must first be preached to the neighbouring countries of the Gentiles, that (as He afterwards says, Launch out into the deep,) He might command it to be preached afterwards to the more distant nations.

But ascending into one of the boats, which was Simon's, he asked him to put out a little from the land. And sitting down, he taught the crowds from the boat. Simon's boat is the early Church, about which Paul says: "For he who worked through Peter for the apostleship of the circumcised worked also through me for the Gentiles" (Galatians II). It is aptly called one, because the heart and soul of the multitude of believers were one (Acts IV). From which he taught the crowds, because he teaches the nations today through the authority of the Church.

The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. (Gal. 2:8.) The ship is well called one, for in the multitude of believers there was one heart and one soul. (Acts 4:32.)

Third, there is added the obedience of Simon separating from the crowd, when it is added: But going up into one of the boats, which was Simon's, choosing him as poor and humble, according to that passage of James 2: "Has not God chosen the poor of this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" He went up, however, not by tyrannically oppressing, but by humbly entreating. Whence he adds: He asked him to put out a little from the land, so that, namely, he might separate a little from the crowd and be lifted up from the land. For he who wishes to teach others ought by interior affection to despise earthly things and by outward conduct to surpass the crowds: whence in Exodus 23 it is said: "You shall not follow the crowd to do evil, nor in judgment shall you yield to the opinion of the majority," etc. — Note here the humility of the Lord, by which he asked Peter, his servant: which he left to be imitated by all prelates, so that they too might ask their subjects: whence the Apostle in First Thessalonians 4, "We ask and beseech you in the Lord Jesus," etc.; both because, as Ambrose says, "forced services do not please God"; and because, as Seneca says, "the spirit of man is noble and is more easily led than dragged."

Lastly, there is added the abundance of the discourse of Christ teaching from the boat, when it is added: And sitting, he taught the crowds from the boat. For to sit pertains to the authority of the person teaching; Matthew 5: "When he had sat down, his disciples came to him"; and also to the excellence of one judging; the Psalm: "You sit upon the throne, you who judge justice." For this sitting designates judicial authority, because God sits upon the Thrones to judge. Moreover, he is again said in the Psalm to sit upon the Cherubim, when it is said: "You who sit upon the Cherubim, appear before Ephraim," etc.: because Cherubim is interpreted as fullness of knowledge, and he who sits in the place of teacher ought to be full of wisdom, so that from his fullness all disciples may receive.

And from this fullness the crowd was receiving; whence it is also said: He taught the crowds: Joel 2: "Daughters of Zion, exult and rejoice in the Lord your God, because he has given you the teacher of justice and will cause the early and the latter rain to descend upon you, as in the beginning." And therefore he stood upon the sea, because from the incomprehensible deep he transmits to us, as it were, a small dew of wisdom; Job 26: "If we have scarcely heard a drop of his words, who will be able to behold the thunder of his greatness"?

Moreover, he taught the crowds, that is, the simple and the humble, because, Proverbs 3, "and his conversation is with the simple"; Matthew 11: "You have hidden these things from the wise and the prudent, and have revealed them to little ones." And the reason for this is that the crowds did not seek subtle things, but useful things; and of such the Lord is the teacher; Isaiah 48: "I am the Lord, teaching you useful things, governing you in the way by which you walk."

Morally, however, it should be noted that in Christ teaching a model is given to the preacher: he is introduced as standing, as seeing, as ascending, and as sitting.

For it belongs to a true and good preacher to stand through uprightness of intention: Ezekiel 2, it was said to him in the person of a preacher: "Stand upon your feet, and I will speak with you."

It belongs to him to see through the diligence of discernment: for thus it is said in Proverbs 27: "Diligently know the countenance of your cattle, and consider your flocks." — It belongs to him to ascend through the exercise of perfect action: Isaiah 40: "Ascend upon a high mountain, you who evangelize Zion."

It belongs to him to sit through the leisure of contemplation: Lamentations 3: "He will sit solitary and will be silent, because he has lifted himself above himself." — Concerning these four together it is said in Jeremiah 6: "Stand upon your ways," behold, uprightness of intention; "ask about the ancient paths, which is the good way," behold, the solicitude of discernment; "and walk in it," through the exercise of action; "and you will find rest for your souls," through the leisure of contemplation.

(Orat. 37.) Condescending to all, in order that He might draw forth a fish from the deep, i. e. man swimming in the everchanging scenes and bitter storms of this life.

But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon's, and prayed him.

After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.

Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.

And responding, Simon said to him: Master, we have toiled all night and caught nothing. But at your word, I will let down the net. --Unless the Lord builds the house, those who build it labor in vain (Psalm CXXVI). Unless the Lord illumines the hearts of the listeners, the teacher labors in the night. Unless the instruments of discourse are let down through the word of divine grace, the preacher casts the javelin of his voice in vain. Because the faith of the peoples is not produced by the wisdom of composed words, but by the gift of divine calling.

In Peter, moreover, is intimated the certainty of confidence for obtaining the miracle, when it is added: And Simon answering said to him: Master, he calls him not only teacher, but also master, believing him to have not only knowledge for teaching, but also power for acting. Nor does Peter the fisherman unreasonably address Christ by such a name, because Isaiah fifty-five: "Behold, I have given him as a witness to the people, a leader and master to the nations"; and the thirtieth chapter: "Your eyes shall see your master, and your ears shall hear the word of one admonishing from behind."

And since true confidence does not rest upon one's own powers, but upon divine powers, therefore he adds: Having labored through the whole night, we have caught nothing, and thus I would not cast out, trusting in my own powers and industry; whence he could say that word of Isaiah forty-nine: "Without cause and in vain have I consumed my strength"; and Job seven: "I have had empty months and have numbered laborious nights for myself," as if to say: I trust not in my own, but in your powers.

And therefore he concludes: But at your word I will let down the net. And not without merit, because he himself says in Isaiah fifty-five: "My word, which shall go forth from my mouth, shall not return to me empty, but shall accomplish whatever I have willed, and shall prosper in all things for which I sent it." Whence concerning Peter can be said that word from Romans four: "In the promise of God he did not hesitate with distrust, but was strengthened in faith, knowing most fully," etc.

Now this was a figure of the future. For they will not labour in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles.

That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, "Master, we toiled all night and took nothing! But at your word I will let down the nets." It is as if he were saying, "Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion." When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. "We toiled all night," he says, "and took nothing." Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior's light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes.

Peter did not refuse to comply, as it follows, And Simon answering said unto him, Master, we have toiled all night and have taken nothing. He did not go on to say, "I will not hearken to thee, nor expose myself to additional labour," but rather adds, Nevertheless, at thy word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple: as it follows, And when they had done this, they inclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions; as it follows, But their net brake, and they beckoned to their partners who were in the other ship to come, &c. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships.

(de Con. Ev. lib. 4. c. 6.) John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord's resurrection at the lake of Tiberias, and not only the time, but the miracle itself is very different. For in the latter the nets being let down on the right side took one hundred and fifty-three fishes, and these of large size, which it was necessary for the Evangelist to mention, because though so large the nets were not broken, and this would seem to have reference to the event which Luke relates, when from the multitude of the fishes the nets were broken.

(ut sup.) Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes so that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity will be broken up, and it will be split into heresies and schisms.

And when he had done this, they enclosed a large multitude of fish. However, their net was breaking. By the great number of fish, the net was breaking, for now even reprobates, together with the elect, enter in such a number at the confession of faith, who also tear the Church itself with heresies. The net breaks, but the fish do not slip away, for the Lord preserves his own even among the scandals of persecutors.

The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.

In the miracle, moreover, is intimated the abundance of plenty for magnifying the miracle itself, when it is added: And when they had done this, they enclosed a great multitude of fish. And thus was verified that word of John fourteen: "Whatever you shall ask the Father in my name, this I will do." Behold, already the belief of Peter was obtaining miracles; whence he himself, on account of the foundation of his faith, merited to be called Peter from the firmness of rock; whence shortly after the Evangelist adds: "When Simon Peter saw this," etc. And therefore below in the twenty-second chapter it is said to him: "I have prayed for you, Peter, that your faith may not fail." And since the abundance of the multitude was not only sufficient but also superabundant, therefore it is added: Now the net was breaking, namely on account of the exceedingly great multitude.

And note that the Lord, by the same miracle by which he was able to gather fish into the nets, was able to preserve the nets, just as he also did in the last chapter of John, where it is said: "And although there were so many, the net was not torn"—the net of Peter himself. But this happened on account of the figure, because the miracles of the Lord, as Gregory says, always suggest to us something to be more diligently considered. For that catch of fish signifies the congregation of the elect after the resurrection in glory; but this one signifies the congregation of those called to the Church before the resurrection. And because in that one no one enters who departs, while from this one many depart, therefore here the net is torn, but there not at all. Hence it is that that catch is said to have been on the right side of the boat, but this one not; that one distinguishes in a determinate number, but this one does not; here the boats are nearly sunk on account of the multitude of temptations, but there they rest on land; here Christ rests in the boat, but there on the shore.

Twice in the holy Gospel it is read that the Lord commanded that nets be cast for fishing, namely before the Passion and after the Resurrection. In that fishing so many were caught that the nets were torn; but in this one both many were caught and the nets were not torn. That fishing, therefore, in which it is not specifically commanded on which side the net should be cast, designates the present Church, which gathers the good together with the wicked, and does not choose whom it draws in, because it does not know whom it might choose. In that fishing the net is torn because of the multitude of fish, because now so many reprobate enter into the confession of faith along with the elect that they even tear the Church itself apart with heresies. But in this fishing both many fish and large ones are caught, and the net is not torn, because the holy Church of the elect, resting in the continual peace of its Author, is no longer torn apart by any dissensions.

But the other ship is Judæa, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall bow, whether Jew or Greek.

We may understand also by the other ship another Church, since from one Church several are derived.

And they signaled to their partners in the other boat to come and help them. The other boat (as we have said before) is the Church of the Gentiles, which also, with one little boat not being sufficient, is filled with elect fish, because the Lord knows who are his, and with him the number of the elect is certain. And when he did not find as many in Judea as he knew to be predestined to faith and eternal life, as if seeking receptacles for his fish in another boat, he also fills the hearts of the Gentiles with the grace of faith. And it is well that, with the net being broken, the partner boat is called, for before Judas the betrayer, before Simon Magus, the abominable fish, were caught, before Ananias and Sapphira tried to deceitfully enter the net of faith, as John testifies, many of his disciples went back and walked no more with him (John VI). And then Barnabas and Paul were set apart for the apostleship to the Gentiles (Acts XIII).

And they came and filled both boats, so that they began to sink. The filling of these boats increases up to the end of the age. But that being filled they begin to sink, that is, they are pressed down in submersion (for they are not submerged, but are, however, endangered), the Apostle explains, saying: In the last days perilous times will come, and men will be lovers of themselves, etc. (II Tim. III). For boats sinking means that people, having been lifted up through faith, fall back into corrupt behavior in the world. This is also demonstrated by Peter himself in this place, still in a state of weakness. Hence it follows:

Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judæa so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles.

But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i. e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, &c. (2 Tim. 3:1, 2.) For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.

In the partnership, moreover, is suggested the readiness of assistance for manifesting the miracle, when it is added: And they beckoned to their partners who were in the other boat, that is, they showed or signaled by a nod, because, in Tobit 12, "it is honorable to reveal and confess the works of God." Whence a certain author says: "The possession of no good thing is pleasant without a companion," according to that passage of Ecclesiastes 4: "It is better for two to be together than one, for they have the advantage of their companionship." — As a sign of which it is added: That they should come and help them, because, according to that passage of Proverbs 18, "a brother who is helped by a brother is like a strong city." And certainly, as it is said in the same place, "a man friendly to companionship will be more a friend than a brother." — And this is manifestly proven by their readiness in helping; and therefore it is added: And they came and filled both boats. And thus that passage of Proverbs 10 was verified: "The blessing of the Lord makes rich"; whence they could say that passage of Tobit 12: "We have been filled with all good things through him." This filling, moreover, as was touched upon, signifies the filling of the Church: Matthew 13: "The kingdom of heaven is like a net cast into the sea and gathering from every kind of fish," etc. — And therefore it is added: So that they were nearly sinking, because the wicked are so multiplied that we are nearly all submerged, according to that passage of Matthew 24: "Because iniquity has abounded, the charity of many will grow cold," etc. But nevertheless the ship of Peter is not submerged; Paul, however, says in 2 Corinthians 11: "Three times I suffered shipwreck."

But Peter beckons to his companions to help them. For many follow the labours of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the Gospel, and those skilled in the teaching of the truth.

But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is thy own to the Lord, for what was His He has given to us.

Say thou also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess thy sin, and the Lord will pardon thee. See how good the Lord is, who gives so much to men, that they have the power of making alive. As it follows, From henceforth thou shalt catch men.

(de Quaest. Ev. lib. ii. c. 2.) Or, Peter speaks in the character of the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were, the rule in spiritual things, wherein the character of Christ chiefly shines forth. For not with the tongue do men tell the good servants of God that they should depart from them, but with the utterance of their deeds and actions they persuade them to go away, that they may not be governed by the good. And yet all the more anxiously do they hasten to pay honours to them, just as Peter testified his respect by falling at the feet of our Lord, but his conduct in saying, Depart from me.

When Simon Peter saw this, he fell at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord. For the carnal ones in the Church somehow repel the governance of the spiritual ones in whom the persona of Christ clearly shines. They do not say this with the voice of the tongue to the good ministers of God, to repel them, but they advise with the voice of their morals and deeds to withdraw, lest they be governed by the good ones, and the more vehemently as they show them honor. Yet, they admonish with their deeds to withdraw, just as Peter signified this honor falling at the feet of the Lord; but showed the morals in what he said: Depart from me, Lord, for I am a sinful man. However, since the Lord did not do this – He did not depart from them but led them to the shore with the drawn-up boats – it signifies that in good and spiritual men there should not be this will, to be so disturbed by the sins of the crowds that, to live as if more securely and peacefully, they abandon the ecclesiastical duty.

Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.

When Simon Peter saw this. After the instruction of the people and the working of the miracle, there follows the calling of Peter and the sons of Zebedee. For the perfection of which, four things are shown to have concurred, namely the humiliation of Peter, disposing him to grace; wonder, elevating him to understanding; the reassurance of Christ, establishing him in confidence; the imitation of the Master, leading him to perfect righteousness.

First, therefore, there is set forth the humiliation of Peter disposing him to grace, when it says: When Simon Peter saw this, he fell down at the knees of Jesus. From the miracle he had seen, he was humbled, by magnifying the divine majesty; and rightly so, because in Philippians chapter two, "at the name of Jesus every knee should bow," etc.; and Isaiah chapter forty-five: "Every knee shall bow to me, and every tongue shall swear." And Peter did this as if inviting others to do likewise, so that he might say that word of the Psalm: "Come, let us adore and fall down," etc.

He was also humbled by recoiling into his own littleness; whence he adds: Saying: Depart from me, Lord, for I am a sinful man, as if to say: I am not such that I am worthy to be together with you. He said this from faith and reverence, just as that centurion in Matthew chapter eight: "Lord, I am not worthy that you should enter under my roof." But Peter said this because he saw the power and did not perceive the clemency, by which he said in Matthew chapter nine: "I came not to call the just, but sinners." Whence Augustine says: "Peter speaks as a fisherman: he had God and the Lord of salvation with him and was saying: Depart from me—as if a sick man were to say to a physician wishing to cure him: withdraw from me, for I am ill." And Gregory says: "Peter, on the contrary, if you consider yourself a sinner, it is needful that you not drive the Lord from you." But certainly by humbling himself thus he was not driving him away, but drawing him near: Isaiah the last chapter: "To whom shall I look, but to the poor and contrite in spirit and him who trembles at my words?"

For this reason also Peter, carried back to the memory of his former sins, trembles and is afraid. As an impure man, he does not dare to receive the one who is pure. His fear was praiseworthy, because he had been taught by the law to distinguish between the holy and the profane.

For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to distinguish between what is defiled and holy.

Mathois said, 'The nearer a man comes to God, the more he sees himself to be a sinner. Isaiah the prophet saw the Lord and knew himself to be wretched and unclean (Is. 6:5).'

Secondly there is added the admiration elevating to understanding, which was the reason for the humiliation in Peter. And he notes this when he says: For astonishment had surrounded him. In the surrounding is noted the vehemence of the astonishment: Isaiah 29, "Behold, I will proceed to do a marvelous thing among this people, a great and stupendous miracle." — And lest you believe that he alone marveled, but that others also were witnesses of the miracle, there is added: And all who were with him, at the catch of fish which they had taken, that is, on account of the great and unusual catch all marveled, according to that of the Psalm: "They who go down to the sea in ships," "they saw the works of the Lord and his wonders in the deep."

When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the beginning of the world light and the other creatures came forth. At these things Peter wonders, for he was astonished, and all that were with him, &c.

(ubi sup.) But the Lord did not depart from them, showing thereby that good and spiritual men, when they are troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live as it were a more secure and tranquil life. But the bringing their ships to land, and forsaking all to follow Jesus, may represent the end of time, when those who have clung to Christ shall altogether depart from the storms of this world.

And having drawn the ships to land, leaving everything behind, they followed him, which can signify the end of time, during which those who cling to Christ will entirely depart from such a sea. However, it should be known that this reading is not the same as the one in which Matthew and Mark narrate that two fishermen from their boats, first Peter and Andrew, then the sons of Zebedee, were called by the Lord. For Luke does not now suggest that they were called by the Lord, but only indicates that it was foretold to Peter that he would catch men. This was not said in such a way as if he would never catch fish again. For even after the resurrection of the Lord, we read that they went fishing. Whence it is given to understand that they returned to fishing as usual, so that what Matthew and Mark narrated would happen later, when he called them two by two. For then, not drawing their ships to land as if concerned with returning, but thus they followed him, as one who was calling and commanding them to follow.

Fourth, there is added the perfect imitation of the Master leading to perfect justice, when it is added: And having brought the boats to land, so that they might leave them there: whence it also follows: Having left all things; below in the fourteenth chapter: "Everyone among you who does not renounce all that he possesses cannot be my disciple." He says pointedly all things, because, as Gregory says, "so much was left behind by those who followed as could have been desired by those who did not follow"; and because all things could have been desired, therefore all things were left behind. Whence Gregory: "He left behind much who retained nothing for himself; he left behind much who abandoned even, together with the thing he had, the will of having."

"And because it is not sufficient to leave one's own things, since some philosophers did this," it is added: They followed him. Whence Peter, in Matthew nineteen: "Behold, we have left all things and followed you," namely through the counsels; Job twenty-three: "My foot has followed his steps"; because "it is a great glory to follow the Lord," Sirach twenty-three: thus Elisha followed Elijah, Third Kings nineteen.

And note that there appears to be a contradiction between Luke, Matthew, and John regarding place, regarding time, regarding manner: because John says by the Jordan and before the coming into Galilee and individually: but these, Matthew and Luke, say they were called after the coming, in Galilee, and together. — And therefore it should be understood that these disciples were called once to simple acquaintance, and of this John one speaks: secondly to familiarity, and of this it is spoken here, because they still returned, as the Gloss says; thirdly to discipleship or apostleship, and of this is spoken in Matthew four and Mark one: and therefore there is no contradiction or diversity in places and times and other circumstances.

(Hom. 14. in Matt.) But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land.

The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed.

In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shows his wound, and asks for a remedy, saying, If thou wilt, thou canst make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord.

(Ep. ad Adelph. 3.) Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him.

And it came to pass, when he was in one of the cities, there was a man full of leprosy. And seeing Jesus, and falling on his face, he besought him, saying, Lord, if you are willing, you can make me clean. Well, where the leper is cleansed, the specific place is not expressed, to show that it was not one people of a specific city, but the people of all nations that were being healed. And since the Lord said: I have not come to destroy the law, but to fulfill it (Matthew 5), he who was excluded by the law, presuming to be cleansed by the power of the Lord, judged that grace to be above the law, which could wash away the leprosy. Indeed, just as the authority of power is in the Lord, so in him the constancy of faith is declared. He fell on his face, which is a sign of humility and shame, so that each one may blush at the stains of his own life. But shame did not suppress his confession; he showed his wound, asked for a remedy. And this very confession is full of religion and faith. If you are willing (he said), you can make me clean. He attributed power to the will of the Lord. Concerning the will of the Lord, however, he did not doubt as if unbelieving in his mercy, but, aware of his own filth, he did not presume.

How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; (Rom. 3:23.) that so by the hand put forth, i. e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice.

And it happened, when he was in one of the cities, etc. After the calling of the disciples, he here adds their confirmation through miracles. And this part has two sections. In the first, the miracle of the healing of the leper is introduced: in the second, the liberation of the paralytic, at: And it happened on one of the days.

Concerning the miracle of the healing of the leper, three things are introduced. The first is the working of the miracle. The second is the instruction of the leper, at: And he commanded him, etc. The third is the edification of the people, at: But the report about him spread all the more, etc.

Concerning the working of the miracle, three things are to be noted, namely the pitiable infection of the disease, the commendable devotion of the sick man, and the admirable operation of the physician.

First, therefore, the miserable infection of the disease is touched upon, when it says: And it happened, when he was in one of the cities: because the disease was public and perpetual: public, because in a city, where many gather, and thus the infirmity was known to many. And it should be noted that he is said to have been in the city, because he was near the city. For in Matthew chapter eight it is said of this leper that he healed him on the descent from the mountain; whence it can be taken here, as below in chapter thirteen: "It cannot be that a prophet perish outside Jerusalem"; because, as is said in Hebrews chapter thirteen, Christ "suffered outside the gate."

The disease was also perpetual: whence he also adds: Behold, a man full of leprosy, which is an incurable infirmity, especially when it is deep-rooted. Whence that saying of Isaiah chapter one could apply to him: "From the sole of the foot to the top of the head there is no soundness in him." He was also similar to Job, of whom in chapter two: "Satan struck Job with a most grievous sore, from the sole of the foot to the top of the head, who scraped the corruption with a potsherd."

Second, the commendable devotion of the leper is intimated, when it says: And seeing Jesus, because by seeing he adored and praised. — He adored by sign, when it says: And falling on his face, which is the manner of those who adore, as in the Psalm: "Come, let us adore and fall down" etc.; and this the devil demanded, in Matthew chapter four: "All these things I will give you, if falling down you adore me." Whence by this sign he professed that he was the Son of God, like that blind man, of whom in John chapter nine: "Do you believe in the Son of God? Who is he, Lord?" etc.: and afterwards it follows: "I believe, Lord. And falling down he adored him."

And note that he is said to have fallen on his face, which is a good sign: as is said of Moses and Aaron in Numbers chapter twenty, that they fell on their faces before the Lord: not like Eli, in First Kings chapter four: "Eli fell from his seat backwards" etc.

He also praised or professed by word, which is noted when it adds: He besought him saying: Lord, if you will, you can make me clean. In this, that he beseeches, he intimates generosity: Job chapter twenty-two: "You shall beseech him, and he will hear you." In this, that he says: Lord, he intimates dignity: Esther chapter thirteen: "Lord, all things are placed in your dominion." In this, that he adds: you can make me clean, he intimates the faculty of power; Wisdom chapter twelve: "Power is at your disposal whenever you will." And this is what Job said to the Lord, in chapter fourteen: "Who can make clean one conceived of unclean seed? Is it not you, who alone are?" And therefore he could say: "You shall sprinkle me with hyssop, and I shall be cleansed" etc.

For the elucidation of the aforesaid miracle, two things are to be understood here. For first it is necessary to open up the hidden spiritual understanding, then to resolve the apparent controversy.

Concerning this miracle, however, three things present themselves for consideration. The first is what is understood by the disease of leprosy; second, what by the touch of the Lord's hand; third, what by the precept of the Law to be fulfilled. — The disease of leprosy rightly designates mortal sin, because, just as leprosy infects and deforms the flesh, so sin stains and deforms the soul; whence Lamentations, the last chapter: "Their face is made blacker than coals, their skin has clung to their bones." Leprosy also causes one to be cast out from the camp, and so mortal sin from the camp of glory; Ezekiel twenty-eight: "You sinned, and I cast you out from the mountain of God." — This disease, however, has a fourfold distinction, according to what is said in Leviticus thirteen. For there is leprosy in the flesh, leprosy in the hair, leprosy in garments, leprosy in dwellings. Leprosy in the flesh signifies carnal sin; leprosy in the hair of the beard or head, spiritual sin, because by hair thoughts are understood; leprosy in a garment, sin in one's manner of life; leprosy in a house, sin in the congregation. He therefore is full of leprosy who is infected with all these sins. Concerning these distinctions of leprosy, it is spoken of in Leviticus thirteen. As a figure of this, it is also said in Fourth Kings seven that four leprous men were at the gate of Samaria, to designate these four distinctions. The Lord therefore willed that mortal sin be designated by leprosy, so that, just as leprosy is fled both in itself and in association, so also sin.

By the touch of the Lord's hand we understand the visitation of divine grace, which the Prophet sought: "Send forth your hand from on high and rescue me"; because, as it is said in Romans seven, "Wretched man that I am, who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord." For through Christ the divine hand touches us, as it is said in the Song of Songs five: "My beloved put his hand through the opening," that is, grace through the opening of Christ's side, whence the Sacraments flow forth; "and my belly groaned," because this grace first gives birth to contrition; whence in the Psalm: "Who looks upon the earth and makes it tremble; who touches the mountains, and they smoke," because contrition gives birth to weeping. — But in order that the sinner may arrive at this state, it is necessary that, with the leper, he see God through faith: First Corinthians thirteen: "We see now through a glass darkly"; it is necessary that he fall down through fear: the Psalm: "Before him the Ethiopians shall fall down," that is, sinners; it is necessary that he trust through hope: Proverbs twenty-nine: "He who hopes in the Lord shall be saved"; and Romans eight: "In hope we have been saved." And these three things give birth to contrition: Isaiah twenty-six: "Before your face, O Lord, we conceived and were as though in labor and brought forth the spirit of salvation."

By the precept of observing the Law we understand the reception of the Sacrament of penance. Hence note that he commands four things, namely to go, to be silent, to show, and to offer: to go, when he says: Go: to be silent: Tell no one: to show: Show yourself: to offer: Offer the gift.

Go, namely by abandoning sins, as to the adulteress, John 8: "Go and sin no more."

He commands to be silent about good things, lest one be like that Pharisee, below in the eighteenth chapter, who said: "I am not like the rest of men." — He commands to show evil things, as Job 31: "If I have hidden my sin as a man"? that is, no: Psalm: "I made my transgression known to you." — He commands to offer works of satisfaction; Psalm: "I will enter your house with holocausts: I will render to you my vows, which my lips have uttered"; Romans 12: "Present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service."

These four things necessarily concur for the perfect reception of the Sacrament of penance, namely the abandonment of sin, the humiliation of the sinner, the disclosure of sin, and the offering of satisfaction.

Finally, the apparent controversy between Matthew and Luke must be resolved: because Matthew says this miracle was performed after the Lord's sermon on the mount, here Luke narrates it long before the sermon. — To this there is a twofold way of resolving the controversy: either because the sermon Luke narrates was one, and the one Matthew narrates was another — The sign of which is that many things are said in the one sermon that are not said in the other — or because it was the same sermon differing according to greater and lesser explication. Then it must be noted that the Evangelists do not entirely preserve the order of events, but narrate in the manner that better serves the pursuit of their intention. Hence Augustine in the second book of On the Harmony of the Evangelists: "What does it matter in what order anyone places things, whether he inserts something in due order, or recalls something omitted, or anticipates beforehand what was done later, so long as he does not contradict the same or another narrator, or himself, or another? For it is sufficiently probable that each of the Evangelists believed he ought to narrate in that order in which God willed to suggest to his recollection those very things which he was narrating, at least in those matters whose order, whether this or that, diminishes nothing of evangelical authority and truth." — And by this the resolution of every contrariety that seems to arise from a different order is made clear.

For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm.

From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He hath done all things whatsoever He pleased. (Ps. 115:3; 135:6.) But He who exercises the power of His Father, how can He differ from Him in nature? Besides, whatsoever things are of the same power, are wont to be of the same substance. Again; let us then admire in these things Christ working both divinely and bodily. For it is of God so to will that all things are done accordingly, but of man to stretch forth the hand. From two natures therefore is perfected one Christ, for that the Word was made flesh.

Go, show yourself. This was for the sake of the priests. For the leper was afraid to touch him lest he defile him. But the Lord touched him to show him that he would not be defiled, he, at whose rebuke the defilement fled from the defiled one.

And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labor to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.

Since, however, he quotes with especial care, as a proof in his domain, a certain companion in misery (suntalai/pwron), and associate in hatred (summisou/menon), with himself, for the cure of leprosy, I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food, forasmuch as the taint of sins would be communicated as if contagious: wherever a man should mix himself with the sinner.

Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will.

The word about him spread all the more, and great crowds came together to hear him and to be cured of their infirmities. The complete salvation of one urges many crowds to the Lord. For, in order to show that he was healed both outwardly and inwardly, he by no means keeps silent about the benefit received or about the one from whom he received it. Rather, as Mark the Evangelist narrates, having fulfilled the duty of a herald, he immediately began to proclaim and spread the word, so much so that Jesus could no longer openly enter a city, but stayed outside in deserted places; yet people came to him from every direction (Mark 1). Therefore, it is rightly asked why the Lord commanded some things he did to be kept hidden, and they could not be hidden even for a moment. Did the eternal Son, co-eternal with the Father and the Holy Spirit, desire something that he could not accomplish in this matter? But it should be noted that our Redeemer, through his mortal body, provided us with an example in all that he did. For when performing a miracle, he ordered silence, and yet it could not be kept silent. He thereby indicated that his chosen followers, by following his examples of teaching, should indeed wish to remain hidden in their great deeds, but be revealed against their will for the benefit of others: so that it may be an example of great humility to desire their works to be hidden, and an example of great exaltation that their works cannot be hidden. Therefore, the Lord did not wish to do anything that he could not achieve, but he provided an example of what his members ought to desire and what should be done about them even against their will, by the teaching of his example.

Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit ho had received.

But the word went abroad all the more, etc. After the Evangelist has described the healing of the disease and the instruction of the one healed, here thirdly he adds the magnification of the name of Christ, so that from all these things the disciples may be confirmed in faith and love of Christ. The magnification of the name of Christ is therefore described as renowned, as fruitful, as powerful.

First, therefore, the magnification of the name of Christ is described here as renowned, when it is said: But the word went abroad all the more concerning him, namely Christ, the word of his praise with respect to his knowledge and powers. Nor is it surprising if the fame of the Master was spreading, since of his disciples it is said in the Psalm: "Their sound has gone forth into all the earth." A figure of this preceded in Judas Maccabeus, of whom it is said in 1 Maccabees 3 that "he was made like a lion in his works"; and afterwards it is added that "he was renowned even to the ends of the earth."

Then the fruitful magnification of the name of Christ is shown, when it is added: And great multitudes came together to hear: namely for the instruction of the mind, because it is written in Sirach 6: "If you love to hear, you will be wise"; and James 1: "You know, my brothers: Let every man be swift to hear."

They were also coming together on account of the cure on the part of the body; and therefore he adds: And they were healed of their infirmities. On account of which Isaiah was proclaiming in the fifty-third chapter: "Truly he himself bore our weaknesses, and he himself carried our infirmities." And therefore they were acting rightly according to the counsel of the Wise Man, Ecclesiasticus thirty-eight: "My son, in your infirmity do not despise yourself, but pray to the Lord, and he will heal you." — This therefore was the perfect benefit on the part of the soul and body, which came from the fame of the name of Christ. For Christ himself is "the power of God and the wisdom of God"; and therefore those who come to him are illuminated through wisdom and healed through power. And therefore it is said in the Psalm: "Come to him and be enlightened, and your faces shall not be confounded"; and therefore Isaiah forty-nine: "I have given you as a light to the nations, that you may be my salvation unto the end of the earth."

Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.

And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him.

He himself would withdraw to the desert and pray. Do not attribute his withdrawal to pray to the nature that says, "I will, be cleansed," and healed from infirmities, but to the nature that stretched out its hand and touched the leper: not that, according to Nestorius, there are two persons of the Son, but that the same person has two natures and thus also two operations. Alternatively: because he performs miracles in the city but spends the night praying in the desert or the mountain (as it is later read), he offers to us examples of both lives, the active and the contemplative, so that no one, engrossed in contemplation, neglects the care of his neighbors, nor someone overly bound by the care of his neighbors abandons the pursuit of contemplation: so that neither the love of neighbor impedes the love of God, nor the love of God, which transcends, rejects the love of neighbor. For to pray on the mountain is, having forsaken the cares of weak thoughts, for anyone to hasten with the whole mind to the eternal joys of highest contemplation. To withdraw to the desert and pray is to suppress the rising internal clamor of earthly desires, and to seek a certain secret place with the Lord within oneself, where, with external tumult ceasing, one silently speaks to him through inner desires.

Now that He retired to pray, you would not ascribe to that nature which says, I will, be thou clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations.

Lastly it is shown to be virtuous, when it is added: But he himself withdrew into the desert and prayed: because he was not seeking human glory and fame, but was fleeing it, according to that passage in Matthew fourteen: "And having dismissed the crowd, he went up onto the mountain alone to pray." In this he was giving us a model of withdrawing from the world and drawing near to God: on account of which the Apostle said in Galatians one: "If I were still pleasing men, I would not be a servant of Christ." And therefore, for prayer to be pleasing to God, it ought not to be public in the marketplace, but hidden in the desert; whence Matthew six: "But you, when you pray, enter your chamber." And this is what Bernard says in the Canticles: "O holy soul, be alone, so that you may keep yourself for him alone out of all, whom you have chosen for yourself out of all. Flee the public, flee even your own household, withdraw from friends and intimates and from him who ministers to you. Do you not know that you have a modest bridegroom, one who will by no means grant you his presence while others are present? Withdraw therefore, but in mind, not in body: but in intention, but in devotion, but in spirit: although also in body you do not unprofitably separate yourself at times, especially in the time of prayer."

Not by words alone, but also by deeds has God taught us to pray. He himself prayed frequently and demonstrated what we ought to do by the testimony of his own example. As it is written: "But he himself was in retirement in the desert, and in prayer," and again, "He went out into the mountain to pray and continued all night in prayer to God." But if he who was without sin prayed, how much more ought sinners to pray, and if he prayed continually, watching through the whole night with uninterrupted petitions, how much more ought we to lie awake at night in continuing prayer!

(26.) And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labour to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.

(Mor. xxviii. c. 13.) Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbours.

The sick of the palsy is healed, and that in public, in the sight of the people.

And it happened on one of the days, and he was sitting teaching, and there were Pharisees sitting, etc. Where the Lord, sitting and teaching, cured the paralytic when the scribes and Pharisees were sitting, Luke omits for brevity's sake, but Matthew and Mark, who narrate it, seem to question it. Since indeed Matthew testifies that he did this in his own city, and Mark in Capernaum. Which would be more difficult to resolve if Matthew also named Nazareth. Now, however, either Galilee itself, where Nazareth was, should be understood as the city of Christ, in distinction from the region beyond the sea of the Gerasenes, from which, crossing over, as Matthew writes, he came to Galilee. Or certainly Capernaum itself is called the city of Christ, which he made his own not by being born there, but by illuminating it with his miracles.

And it came to pass on one of the days. Having confirmed the disciples through the healing of the leper, here for greater firmness he confirms the same through the wondrous healing of the paralytic. The Evangelist describes this admirable healing in the following order. For first is introduced the opportunity for performing the miracle: second, the completeness of the miracle accomplished, at: Whose faith etc.: third, the renown of the miracle made public, at: And astonishment seized etc.

The opportunity now for performing the miracle is gathered from four things, namely from the multitude of the people present, from the readiness of the healing power, from the severity of the oppressing disease, from the solicitude of the faith of the one presenting.

First, therefore, to designate the multitude of the people present, to whom the doctrine of truth was to be communicated, it is said: And it came to pass on one of the days, and Jesus sat teaching: He sat, I say, as the chief master and teacher on account of the multitude of His wisdom, as in Job chapter twenty-nine: "If I wished to go to them, I sat first; and when I sat as a king, with the army standing around, I was nevertheless the consoler of those who mourned". In this manner indeed Christ sat in the midst of many; whence it is also added: And there were Pharisees sitting and doctors of the Law. For they among others are the more excellent, the Pharisees in observing and the doctors of the Law in instructing. And for this reason they too are called sitting, because in Matthew chapter twenty-three: "Upon the chair of Moses the scribes and Pharisees sat".

And because "in the multitude of the people is the glory of the prince", therefore he adds that they were many, when he says: Who had come from every town of Galilee and Judea and Jerusalem.

And note that in these three he expresses the nearby region, namely in Galilee; whence He also chose His disciples from there, according to what is said in Acts chapter two: "Are not all these who speak Galileans"?

He also expresses the principal region in Judea, in which the tribe of Judah dwelt, to whom Christ was promised, according to that word of the Psalm: "And He did not choose the tribe of Ephraim, but chose the tribe of Judah". — He also touches upon the royal city in Jerusalem, where the doctors chiefly dwelt, according to that word of Isaiah chapter two: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem". — And he names these three significantly, because in Galilee Christ is conceived, as above in chapter one: in Judea He is born, as above in chapter two: but in Jerusalem He is crucified, as below in chapter twenty-three. And therefore to the inhabitants of these three places Christ was promised, and they themselves awaited Him, and therefore they came together to Him.

Second, to denote the readiness of the liberating power, he adds: And the power of the Lord was, namely ready, to heal them, namely the infirm, because they themselves were ready to listen. Concerning which power, Hebrews 1: "Upholding all things by the word of his power"; which power indeed is Christ, who is the Word of the Father, 1 Corinthians 1: "We preach Christ the power of God and the wisdom of God." And this power is suited to healing, not to destroying; and therefore his name is Jesus, that is, Savior. Whence the holy soul in the Psalm: "O Lord God, the strength of my salvation, you have covered my head in the day of battle," etc. And therefore Acts 10: "God anointed him with the Holy Spirit and with power," that is, with the power of the Holy Spirit, "who went about doing good and healing all who were oppressed." The faith of believers renders this power ready; whence below in chapter six: "They had come together to hear him"; "because power went out from him and healed all"; but on the contrary it is said of his own city, Matthew 13: "He did not do many mighty works there because of their unbelief."

Spiritually moreover three things are to be considered here: what this disease is that is healed; what house in which the healing takes place; and what the manner of healing is. — This disease of paralysis designates original sin, just as leprosy designates actual sin. For paralysis takes away sensation and motion: so original sin takes away the sense of knowledge through ignorance: Tobit five: "What joy is there for me, who sit in darkness and do not see the light of heaven"! It also takes away right motion through concupiscence, which renders one trembling as does paralysis: Romans seven: "To will is present with me, but to accomplish I do not find"; whence is also added: "I see another law in my members, warring against the law of my mind," etc. Whence Hugh says: "The vice of human corruption infected human nature in two ways, namely ignorance the mind and concupiscence the flesh." Concerning these two in the Psalm: "My strength has forsaken me, and the light of my eyes"; and Exodus ten: "There came darkness over Egypt, and for three days no man moved from his place."

The house in which the healing takes place is the Church, of which Proverbs 9: "Wisdom has built herself a house, she has hewn out seven pillars"; these pillars are the seven Sacraments. The door of this house is the priestly power, the authority of which power resides with Peter; whence Matthew 16: "To you I will give the keys of the kingdom of heaven." But when this door is filled with the throngs of earthly solicitudes, then it does not afford access to Jesus, because they do not care for souls, which belong to Christ, but for the advancement of their own advantage: Philippians 2: "All seek the things that are their own, not the things of Jesus Christ."

The manner of healing is through the assistance of another and through divine command. As regards the healing from original sin, there concurs the power of another's faith and the power of the divine Sacrament. Whence the bearers designate the godparents, who present the child: Isaiah 49: "They shall carry your sons in their arms and bear your daughters upon their shoulders." Christ indeed, healing by command, designates the office of the Sacrament, through which there occurs the remission of guilt, when it is said: Your sins are forgiven you: Acts 2: "Let each one of you be baptized for the remission of sins." There also occurs a healing of the consequences; on account of which he says: Arise and take up your pallet, etc.: Acts 12, the Angel said to Peter lying in chains: "Arise quickly. And immediately the chains fell from his hands." Arise, that is, raise yourself upward to see the light, against ignorance: Ephesians 5: "Arise, you who sleep, and rise from the dead, and Christ shall enlighten you"; Isaiah 60: "Arise, be enlightened, O Jerusalem, for your light has come." — Take up your pallet, against infirmity: Matthew 11: "Come to me, all you who labor"; and after: "Take my yoke upon you." — And walk, against malice: Genesis 17: "Walk before me, and be perfect"; Ephesians 5: "Walk in love, as Christ also loved us," etc.

Go into your house, against concupiscence: Sirach 32: "But hasten first into your house and there pursue your designs, and not in sins." He goes into his own house who loves interior goods: Wisdom 8: "Entering into my house I shall find rest," etc.; into another's house, he who desires worldly things: Sirach 29: "The wretched life of lodging from house to house."

The Scribes and Pharisees who had become spectators of Christ's miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him.

You who judge, learn to excuse! You who are sick, learn to accomplish. If you do not trust in the forgiveness of grave sinners, call intercessors, call the church who will pray for you. Because of his regard for the church, the Lord forgives what he may refuse you. And although we must not neglect the faith in the narrative, so that we may indeed believe that the body of the paralytic was healed, we must also acknowledge the healing of the inner man whose sins are forgiven.

Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors of the soul, to raise the mind of man, though grown dull through the weakness of the external body, to higher things, by the aid of which being able again easily to raise and humble itself, it may be placed before Jesus worthy to be presented in the Lord's sight. For the Lord beholdeth the humble.

(l. ii. qu. 4.) With respect to the sick of the palsy, we may understand that the soul relaxed in its limbs, i. e. its operations, seeks Christ, i. e. the meaning of God's word; but is hindered by the crowds, that is to say, unless it discovers the secrets of the thoughts, i. e. the dark parts of the Scriptures, and thereby arrives at the knowledge of Christ.

And behold, men brought on a bed a man who was paralyzed, and they sought to bring him in and lay him before Him. The healing of this paralytic indicates the salvation of a soul sighing for Christ after a long period of carnal indolence. First of all, it needs ministers to lift it and bring it to Christ, that is, good teachers who offer the hope of healing and the help of intercession. These, according to Mark, are found to be four, either because the strength of all preachers and every word is confirmed by the four books of the Gospel, or because there are four virtues by which the confidence of the mind is uplifted to obtain healing. About which it is said in praise of eternal wisdom: "For she teaches temperance and prudence, justice and courage, which are more profitable than anything in life for men" (Wis. 8). Some refer to them with other names: prudence, fortitude, temperance, and justice.

Third, to show the gravity of the oppressing illness, he adds: And behold, men carrying on a bed a man who was paralyzed, and thus entirely powerless, because paralysis entirely dissolves the strength of the limbs, as is read concerning Alcimus in 1 Maccabees 9: "His mouth was shut, and he was dissolved with paralysis, nor could he speak a word any longer." Truly a great and pitiable infirmity, which takes away both movement and speech. And he was carried on a bed — not, I say, on a bed of rest, but rather of labor and pain; whence one could pray concerning him: "The Lord help him upon the bed of his pain," etc. Therefore the men who carried him acted mercifully, according to the instruction of the Apostle, Galatians 6: "Bear one another's burdens"; whence that passage from Ecclesiasticus 44 could fittingly apply to them: "These are men of mercy, whose acts of piety have not failed"; and already that passage from Isaiah 49 is verified in this deed: "They shall bring your sons in their arms, and your daughters they shall carry upon their shoulders."

Fourth, to intimate the solicitude of the presenting faith, he adds: And they sought to bring him in and place him before him, so that, namely, he might be healed by his presence. Whence they wished to fulfill the exhortation of the Psalm: "Seek the Lord and be strengthened; seek his face always." Nor undeservedly, because Job 17: "Deliver me, O Lord, and set me beside you, and let the hand of whomever fight against me."

(ubi sup.) The men then by whom he is let down may signify the doctors of the Church. But that he is let down with the couch, signifies that Christ ought to be known by man, while yet abiding in his flesh.

And not finding by what way they might bring him in because of the crowd, they went up on the roof through the tiles. They desire to offer the paralytic to Christ but are excluded on all sides by the interposed crowd. Often, a soul, after the sloth of the lowly body, turns back to God and desires to be renewed by the remedy of heavenly grace but is delayed by the obstacle of old habit. Often, amidst the sweetness of secret prayer and a seemingly pleasant conversation with the Lord, a crowd of thoughts intervenes, blocking the gaze of the mind so that Christ is not seen. What should be done in such instances? Surely not remain in the lower parts where the crowds tumultuously gather, but ascend to the roof of the house where Christ teaches, that is, strive for the sublimity of Holy Scripture, and meditate on the law of the Lord with the Psalmist day and night. For how indeed does the young man correct his way? By keeping, he says, your words (Psalm 119).

And they let him down with the bed into the midst before Jesus. When the roof was opened, the sick man was let down before Jesus, because with the mysteries of the Scriptures revealed, one arrives at the knowledge of Christ, that is, one descends to His humility through the piety of faith. And well is the house of Jesus described as covered with tiles, because under the contemptible covering of letters, if there is one who uncovers this, the divine spiritual power of grace will be found. But the fact that he is let down with the bed signifies that Christ must be acknowledged by a man still established in this flesh.

And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.

And because obstacles frequently arise for one who seeks through faith, therefore it is added: And not finding by what way they might bring him in because of the crowd, which is wont to impede approach to Christ; as it is said in Matthew 20 and below in chapter 18, that "the crowds rebuked the blind man, that he should be silent"; so also Zacchaeus, below in chapter 19, "sought to see Jesus, and could not because of the crowd."

But certainly obstacles do not hold back true faith, but rather inflame it; in testimony of which it is added: They went up onto the roof and through the tiles let him down with his bed. So also Zacchaeus did, as is said below in the nineteenth chapter, that "he climbed up into a sycamore tree, so that he might see Jesus passing by," whom he could not see because of the crowd.

Such helpers that sick man needed, who said in John 5: "Lord, I have no man who, when the water is stirred, may put me into the pool." Such helpers are simple men, according to what is said in Acts 9: "The disciples, taking Paul by night, let him down through the wall, lowering him in a basket." Such are spiritual men, who present the sick before the sight of the Lord through prayer: Lamentations 2: "Pour out your heart like water before the sight of the Lord your God. Lift up your hands for the souls of the little ones, who have fainted from hunger at the head of all the crossroads." And therefore they presented him to the sight of the Lord, so that he might see him, and to his presence, so that he might touch him. — And therefore it is added: Into the midst before Jesus, because the Savior always seeks the midst; whence John 1: "He stood in the midst of you"; and below in the twenty-second chapter: "But I am in the midst of you"; and therefore in the Psalm: "We have received your mercy in the midst of your temple."

But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things.

From the Pharisees themselves therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of their own assertions. Hence it follows, Who can forgive sins, but God only? Great is the madness of an unbelieving people, who though they have confessed that it is of God alone to forgive sins, believe not God when He forgives sins.

And the scribes and Pharisees began to consider, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" The scribes speak the truth, because no one can forgive sins except God, who also forgives through those to whom He has granted the power to forgive. And therefore Christ is proved to truly be God, because He can forgive sins as God. They truly bear witness to God, but by denying the person of Christ, they are deceived. Thus, the Jews err, who believe that Christ is both God and capable of forgiving sins, but do not believe that Jesus is the Christ. But the Arians err much more foolishly, who, though conquered by the words of the Gospel that Jesus is the Christ and is able to forgive sins, do not dare to deny it, yet nevertheless do not fear to deny that He is God. But He, desiring to save the unfaithful, and by the knowledge of hidden things and the power of His works, manifests that He is God.

For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.

Now there is added secondly the discernment of thoughts in the mind of the blasphemers, when it is said: And the scribes and Pharisees began to think, vain and harmful thoughts: Romans 1: "They became vain in their thoughts, and their foolish heart was darkened." And the expression of the thought follows, when he adds: saying, namely in their hearts, according to that of the Psalm: "The things you say in your hearts, upon your beds be moved to compunction."

Who is this, who speaks blasphemy? In which thought they despise the Savior as base, in this, that they say: Who is this? Sirach thirteen: "The poor man spoke, and they say: Who is this"? against that which is said in Sirach eleven: "Do not despise a man by his appearance".

They reprove Him as a sinner in this, that they charge Him with blasphemy. Now to blaspheme is to inflict injury upon God, which happens in three ways: either when there is attributed to God what does not befit Him, or when there is removed from Him what does befit Him, or when there is attributed to a creature what properly befits God. Whence, when Christ attributed Divinity to Himself, they believed Him to blaspheme, as in Mark fourteen: "What further need have we of witnesses? You have heard the blasphemy"; in John ten the Savior said to the Jews: "Him whom the Father has sanctified and sent into the world, you say blasphemes, because I said: I am the Son of God"? Likewise they believed Him to blaspheme when He attributed to Himself what is proper to God, namely to forgive sins. Whence it is added: Who can forgive sins but God alone? And in this they speak truly; Isaiah forty-three: "I am He who blots out your iniquities for my own sake." But certainly, while they themselves charged Christ with blasphemy, in their own hearts they were blaspheming; Isaiah forty-six: "To whom have you likened me and made me equal and compared me and made me similar"?

He then, as was said, announced forgiveness of sins, since he is endowed with a most godlike authority. But the declaration disturbed again the ignorant and envious gang of the Pharisees. They said one to another, "Who is this that speaks blasphemies?" But would you have said this about him, Pharisee, if you had known the divine Scriptures, and borne in mind the words of prophecy, and understood the adorable and mighty mystery of the incarnation? Instead, they now involve him in a charge of blasphemy, bringing against him the uttermost penalty and condemning him to death. The law of Moses commanded that whoever spoke blasphemies against God should be put to death.

By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. (Lev. 24:16.)

While the Pharisee doubted that our Lord was a prophet, he was unwittingly pledging himself to the truth by thinking, "If this man were a prophet, he would know that this woman is a sinner." Therefore, if our Lord indeed knows that she is a sinner, then, Pharisee, by your own reasoning he indeed is a prophet. And so our Lord did not hesitate to point out not only that she was a sinner but also that she had sinned very much, so that the testimony of his own mouth would trap the accuser. [The Pharisee] was one of those who had said, "Who can forgive sins but God alone?" Our Lord took this testimony from them, that whoever is able to forgive sin is God. From this point on, the struggle was for our Lord to show them whether or not he was able to forgive sin. And so he quickly healed the parts [of the body] that were visible, to confirm that he had forgiven the sins which were not visible.

But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts Hence it follows, And they began to reason, saying, Who is this which speaketh blasphemies?

The Lord had come, of course, to save that which "had perished; " "a Physician." necessary to "the sick" "more than to the whole." This fact He was in the habit both of typifying in parables and preaching in direct statements.

Who, moreover, was able to forgive sins? This is His alone prerogative: for "who remitteth sins but God alone? " and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.

What is this bed which he is commanded to take up, as he is told to rise? It is the same bed which was washed by David every night, the bed of pain on which our soul lay sick with the cruel torment of conscience. But if anyone has acted according to Christ's teaching, it is already not a bed of pain but of repose. Indeed, through the compassion of the Lord, who turns for us the sleep of death into the grace of delight, that which was death begins to be repose. Not only is he ordered to take up his bed, but also to go home to his house, that is, to return to Paradise. That is our true home which first fostered man, lost not lawfully, but by deceit. Therefore, rightfully is the home restored, since he who would abolish the obligation of deceit and reform the law has come.

Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose. From this fact it is evident, that the Son of man has power on earth to forgive sins; He said this both for Himself and us. For He as God made man, as the Lord of the law, forgives sins; we also have been chosen to receive from Him the same marvellous grace. For it was said to the disciples, Whose sins ye remit, they are remitted unto them. (John 20:23.) But how does He not Himself forgive sins, Who has given to others the power of doing so? But the kings and princes of the earth when they acquit homicides, release them from their present punishment, but cannot expiate their crimes.

But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the sins of men, it is yet much more divine to give resurrection to the bodies, since indeed God is the resurrection. But the bed which is ordered to be taken up is nothing else but the human body.

Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.

And immediately rising up before them, he took up the bed on which he lay, and went to his house glorifying God, etc. Wondrous is the power of divine potency, where no delay of time intervenes, the health commanded by the Savior follows swiftly. Rightly those who were present, condemning the darts of blasphemy, converted their astonished hearts to the praise of such great majesty.

There is lastly subjoined the strengthening of the weakened members in what follows: And immediately rising up before them, etc. For the members of the paralytic were strengthened by the word of Christ with respect to the sustaining, operative, and motive power. For he arose, now no longer needing the support of a bed or a staff, and this by the power of the hand of almighty God; Daniel 10: "Behold, a hand touched me and raised me upon my knees and upon the joints of my hands."

He took up the bed on which he had been lying, now no longer needing to be carried by another, and thus that word of Amos 3 seems to be fulfilled: "The children of Israel who dwell in Samaria shall be rescued, in the corner of a bed and on a Damascus couch."

And he went to his house, glorifying God: now being able to move easily, just as that lame man healed by Peter, Acts 3, "entered with them into the temple, walking and leaping and praising God." Whence he was glorifying God both by praising him and by recounting his miracles and by inviting others to praise him; whence he could say: "Magnify the Lord with me, and let us exalt his name together." He could also sing with the Virgin: "My soul magnifies the Lord. And my spirit has rejoiced," etc.

They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed.

But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casteth out fear. But this was no careless or trifling cure of the paralytic, since our Lord is said to have prayed first, not for the petition's sake, but for an example.

And amazement seized all, etc. Here thirdly, after the occasion for performing the miracle and the completeness of the deed performed, he subjoins the renown of its publication, through which the divine power in Christ was made manifest, since from the consideration of the present miracle the power of Christ was shown to be admirable and venerable, formidable and worthy of proclamation.

Admirable, I say, it was shown to be from the impossibility of comprehending it: on account of which he says: And amazement seized all, that is, the innocent, unto believing: Job 17: "The just shall be amazed at this, and the innocent shall be stirred up against the hypocrite"; for the Pharisees, who are hypocrites, were confounded, and Christ was made admirable. It seized the malicious unto confounding them: Job 12: "He leads counselors to a foolish end and judges to amazement."

Venerable indeed is shown from the impossibility of imitating: on account of which it is said: And they magnified God, namely in his work, so that they could say that word of the Psalm: "How magnificent are your works, O Lord! You have made all things in wisdom"; and Isaiah thirty-three: "The Lord is magnified, because he has dwelt on high and filled Sion with justice and judgment." So those three youths at the sight of the miracle; Daniel three: "These three with one mouth praised and magnified and blessed God."

Formidable indeed the power in Christ is shown from the impossibility of escaping; whence is added: And they were filled with fear, considering the immensity of the power which no one can escape: below in chapter twelve: "I will show you whom you should fear: fear him who, after he has killed, has the power to cast into hell." This power Job feared, in chapter thirty-one: "I always feared God as swelling waves over me, and I could not bear his weight."

Worthy of proclamation moreover is shown from the impossibility of contradicting: on account of which is added: Saying: For we have seen wondrous things today: and now there is no room for contradicting: whence Acts four: "Seeing the constancy of Peter and John, they marveled and recognized them, that they had been with Jesus; and seeing also the man who had been healed, they could say nothing against it"; whence Peter and John said in Acts four: "We cannot but speak the things we have heard and seen."

He therefore who after seeing these signs contradicts the Lord is excluded from the people of God and the inheritance of the kingdom, according to that passage of Numbers fourteen: "The men who have seen my majesty and the signs that I worked in Egypt, and have tempted me, shall not see the land for which I swore to their fathers."

(ubi sup.) The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.

Then follows the spiritual calling of the tax collector, whom he orders to follow him not by steps of the body but by character of the mind. Matthew once greedily embezzled from fishermen the profits they earned from hard labor and dangers. When he was called, he abandoned his office, which was to rob others of their money. Yes, he left that shameful seat, to walk totally in the footsteps of the Lord with his mind.

(de con. Ev. l. ii. c. 26.) After the healing of the sick of the palsy, St. Luke goes on to mention the conversion of a publican, saying, And after these things, he went forth, and saw a publican of the name of Levi, sitting at the receipt of custom. This is Matthew, also called Levi.

And after these things, he went out and saw a tax collector named Levi sitting at the tax office, and he said to him: Follow me. The same Levi who is Matthew, but Luke and Mark, out of respect and honor for the evangelist, did not want to use the common name. However, Matthew himself, according to what is written, "A righteous man accuses himself" (Prov. XVIII), at the beginning of his own discourse calls himself Matthew and a tax collector: so that readers understand that no one who has been converted should despair of salvation, since he himself changed suddenly from a tax collector into an apostle, from a toll collector into an evangelist. And leaving everything behind, he arose and followed him. Understanding truly what it means to follow the Lord, Matthew leaves everything and follows him. To follow is to imitate. Therefore, that he might follow poor Christ not so much in step as in affections, he left behind his own goods who used to seize others' property, and giving us the perfect example of renouncing the world, not only did he leave the profits of the tax office, but also disregarded the danger that could come from the rulers of the world, because he had left behind the incomplete and disorganized accounts of the taxes. For he was so driven by the desire to follow the Lord, that he did not retain for himself any regard or thought for this life. Because of this, deservedly, while diligently abandoning human affairs, he earned the reward to be a faithful steward of the Lord's talents.

Now Luke and Mark, for the honour of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation because of the enormity of his sins, when he himself was changed from a publican to an Apostle.

Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion.

Second, how the disciples are called from the state of guilt.

And after these things he went out, etc. Above the Evangelist treated of the calling of the disciples from a lawful state, that is, of justice; here he treats of their calling from a perilous state, that is, of injustice, where he shows how he called Matthew sitting at the tax-collector's booth. Now this part has two sections, in the first of which he treats of the perfection of the calling; in the second, of the defense of those called, there: And it came to pass on the Sabbath, etc., in the next chapter.

Concerning the perfection of the calling, three things are introduced: the first is the calling of sinners; the second is the confutation of the proud, at the place: And the Pharisees murmured etc.; the third is the consolation of the weak, at the place: But they said to him etc.

The calling of the publican, moreover, is shown to be perfect from three aspects, namely from the part of the prevenient divine gift, from the part of the consenting free will, and from the part of the devout obedience that follows.

First, therefore, it is shown to be perfect from the part of the prevenient divine gift, when it says: And after these things he went out and saw a publican etc. And note that he is said to go out, to see, and to call. He goes out, indeed, in order to seek; he sees, in order to draw to himself; he addresses and calls, in order to convert to himself. He went out, indeed, through solicitude for seeking his own work, as it is said in the Psalm: "Man shall go forth to his work and to his labor until the evening." Hence he is signified by the householder, of whom it is said in Matthew twenty, that "he went out early in the morning to hire laborers for his vineyard." This is truly the Lord Jesus, who says of himself in John sixteen: "I came forth from the Father and have come into the world," because from the secret bosom he came into the open. — Nor did he only go out, but he also saw the publican, so that through the gaze of mercy he might draw him to himself, just as that one was asking to be seen in the Psalm: "See my humility and my labor" etc. And in this way he saw him, because, although he was a sinner in deed, he was nevertheless chosen in the divine purpose: Wisdom four: "His regard is upon his elect." Hence it is said below in chapter twenty-two: "The Lord turned and looked upon Peter, and Peter, going out, wept bitterly."

With this gaze Jesus saw a publican named Levi, that is, Matthew, who, as Jerome says, had two names; but Luke and Mark, out of honor for the Evangelist, are silent about the well-known name, while Matthew, having become his own accuser at the beginning of his narrative, names himself Matthew and a publican.

And note that publicans were so called either because they sinned publicly, as is understood below in chapter eighteen: "Two men went up into the temple: one a Pharisee, and the other a publican"; or because they made goods public to all by selling them, as merchants are accustomed to do, as is understood above in chapter three; or because they collected public taxes: and this is how the term seems to be properly understood here.

Whence there follows: Sitting at the tax office. According to Bede, "telos in Greek is vectigal in Latin"; according to Isidore, it is a place "where the wares of ships or the earnings of sailors are rendered"; according to Ambrose, it can be taken equivocally for the tax and for the house, in which it is paid; whence he says: "He who previously extorted harsh profits from labors and greedy gains from the wages of many, called by a word, left behind his own possessions—he who had been seizing the possessions of others." "Let no one therefore, as the Gloss of Bede says, despair on account of the enormity of sins, since Matthew was changed from a tax collector into an Apostle, from a toll-gatherer into an Evangelist."

Nor did he only see him so as to attract him, but he also spoke to him so as to convert him, when there follows: And he said to him: Follow me, namely through the renunciation of all temporal things, because, as is said in John chapter eight, "he who follows me does not walk in darkness"; and Ecclesiasticus chapter twenty-three: "It is a great glory to follow the Lord." Follow me is said with discernment, not temporal gains: because, Ecclesiasticus chapter thirty-four, "as he who grasps at a shadow and pursues the winds, so is he who attends to lying visions."

Follow me, not carnal desires; Ecclesiasticus chapter five: "Do not follow the concupiscence of your heart in your strength"; and Proverbs chapter seven: "He follows her as an ox led to the slaughter," etc.

Follow me, not worldly shameful deeds, as those of whom it is said in Second Kings chapter fifteen: "With their whole heart all Israel follows Absalom"; Hosea chapter twelve: "Ephraim feeds on wind and follows the burning heat; all day long he multiplies lies and desolation." And such are the vainglorious, who feed on the wind of worldly vanity.

Levi was a publican, a man greedy for dirty money, filled with an uncontrolled desire to possess, careless of justice in his eagerness to have what did not belong to him. Such was the character of the publicans. Yet he was snatched from the workshop of sin itself and saved when there was no hope for him, at the call of Christ the Savior of us all. For Jesus said to him, " 'Follow me.' And he left all and followed him." What most wise Paul says is true: "that Christ came to save sinners." Do you see how the only-begotten Word of God, having taken upon the flesh, transferred to himself the devil's goods?

For Levi had been a publican, a rapacious man, of unbridled desires after vain things, a lover of other men's goods, for this is the character of the publican, but snatched from the very worship of malice by Christ's call. Hence it follows, And he said unto him, Follow me. He bids him follow Him, not with bodily step, but with the soul's affections. Matthew therefore, being called by the Word, left his own, who was wont to seize the things of others, as it follows, And having left all, he rose, and followed him.

(Hom. 30. in Matt.) Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that he might tell it to his friends.

The publican who was chosen by the Lord, he adduces for a proof that he was chosen as a stranger to the law and uninitiated in Judaism, by one who was an adversary to the law.

And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.

Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at the receipt of custom, and not stirring himself to greater wickedness, He calls him that he might be snatched from the evil, and follow Jesus, and receive the Lord into the house of his soul.

(Reg. fus. tract. 8.) He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.

Secondly, perfection is shown on the part of the consenting free will by obeying, when there follows: And leaving all things, rising up, he followed him: in which is designated the perfect consent of free will both as regards withdrawal from evil and advancement in good and consummation in the perfect state. Therefore it is said that he left all things, that he rose up, and that he followed Christ, so that he could say that word of Peter in Matthew chapter nineteen: "Behold, we have left all things and followed you." And this is what the Apostle exhorts us to in Hebrews chapter twelve: "Laying aside every weight and the sin which surrounds us, let us run with patience," etc.

And note that under this distribution are included all things that hinder a person from following Christ perfectly, which are seven, namely criminal wickedness, bodily comfort, temporal business, personal strife, popular fellowship, paternal dwelling, and childish desire. Criminal wickedness must be relinquished: Proverbs twenty-eight: "He who conceals his crimes will not prosper." — Second, bodily comfort, as in Tobit two: "He left his meal and came fasting to the body." — Third, temporal business: thus Joseph left his cloak in the hand of the Egyptian woman, Genesis thirty-nine: "Leaving his cloak, he fled"; thus Elisha left his oxen and plow, Third Kings nineteen; thus the Apostles left their nets, as is said in Matthew four: "Leaving their nets, they followed him." By nets are rightly understood earthly affairs, because "those who wish to become rich fall into temptation" etc., First Timothy six. — Fourth, personal strife must be relinquished: Ecclesiasticus twenty-eight: "Forgive your neighbor who harms you, and then when you pray, your sins will be forgiven." Fifth indeed, popular fellowship: Jeremiah forty-eight: "Leave the cities and dwell in the rock." — Sixth, paternal dwelling: Jeremiah twelve: "I have left my house and abandoned my inheritance" etc.

Seventh, childish desire; Proverbs nine: "Leave behind childishness" etc.

He who relinquishes all these things is the one who rightly rises: he is signified by the converted Paul, of whom Acts nine says: "And Saul arose from the ground, and opening his eyes, he saw nothing"; because to a person converted to Christ and illuminated by his light, nothing earthly seems to be of any worth; Ephesians five: "Arise, you who sleep, and rise from the dead, and Christ will illuminate you." And he who rises thus unencumbered can follow along the way of perfection, so that he may say that word of Job twenty-three: "My foot has followed his steps."

And he did this swiftly, for he knew that "delay has harmed those who were prepared"; whence he did not wish to act against that word of Proverbs three: "Do not say to your friend: Go and come back, and tomorrow I will give to you, when you can give at once"; but rather that word of Proverbs twenty-two: "Have you seen a man swift in his work? He shall stand before kings."

Nevertheless, Porphyry the heretic reproaches him for this, because he immediately followed him without deliberation, as if a fool.

To which the Gloss responds that "he followed him not led by fickleness, but drawn by the power of his works"; for he had seen the miracles of Christ. Whence Jerome says that "the splendor of the hidden Divinity, which shone forth in the human face of Christ, was able at once to draw those who saw it to himself by its very appearance. Just as a force is said to exist in the magnet stone, such that it joins rings and straw to itself, how much more could the Lord of creatures draw to himself those whom he willed." According to what the bride says in the Song of Songs: "Draw me after you; we shall run in the fragrance of your ointments."

He also prepared a great feast, because he who receives Christ in the house inside him eats the finest foods—plentiful pleasures. So the Lord enters willingly and reclines in the character of one who has believed.

People are hungry when Christ is absent and they lack the abundance of good desserts. Truly, one for whom his own virtue suffices for pleasure, who receives Christ in his own home, prepares a great feast. It is a spiritual banquet of good works, at which the rich people go without and the poor one feasts. It says, "The sons of the Bridegroom cannot fast while the Bridegroom is with them."

But he who receives Christ into his inner chamber, is fed with the greatest delights of overflowing pleasures. The Lord therefore willingly enters, and reposes in his affection.

And Levi made him a great feast in his house. He who receives Christ within his home is nourished with the greatest joys far surpassing pleasures. Thus the Lord gladly enters and reclines in the affection of the one who has believed, and this is the spiritual feast of good works, which the rich crowd lacks, and the poor one feasts on.

And there was a great crowd of tax collectors and others who were reclining with them. They had seen a tax collector converted from sins to better things, finding a place of repentance, and because of this they too do not despair of salvation.

Third, the perfect calling is shown on the part of the devoted service that follows in ministering, when it says: And Levi made him a great feast in his house. Matthew was acting according to the resolve of the Wise Man, who said in Wisdom 8: "I resolved to bring wisdom to live with me, knowing that she would share with me her goods." Already in him was fulfilled the desire of Christ, according to Revelation 3: "Behold, I stand at the door and knock; if anyone opens to me, I will enter to him and sup with him," etc. Already manifest is the joy of the eternal Father, of which it is said below in chapter fifteen: "It was fitting to feast and rejoice, because this son was dead and has risen again."

And since the greatness of the feast requires a multitude of those feasting, he therefore adds: And there was a great crowd of tax collectors and of others who were reclining at table with them. For Matthew had invited them so that, just as they had been companions in guilt, so also they might be companions in repentance, according to the last chapter of Revelation: "Let him who hears say: Come"; whence Jerome says: "They saw that the tax collector, turned from sins to better things, had found a place of repentance, and on that account they themselves also did not despair of salvation." For they considered that "it is better to be invited to vegetables with love than to a fatted calf with hatred," Proverbs 15. But this crowd of tax collectors called to the feast of Christ signifies what is to be fulfilled, which is said in Matthew 8: "Many shall come from the east and west and shall recline with Abraham in the kingdom of heaven, but the children of the kingdom shall be cast into the outer darkness"; whence in chapter twenty-one: "Tax collectors and sinners shall precede you." And as a figure of this, it is said below in chapter ten that "a certain woman named Martha received him into her house, and she had a sister named Mary."

But against this seems to stand the passage of First Corinthians 5: "If any man who is called a brother among you is a fornicator or covetous, with such a one not even to take food."

But that is said to the weak, lest they be corrupted by evil association, because it is said in Sirach thirteen: "He who associates with the proud will put on pride." Or certainly it is said concerning those who are publicly obstinate and convicted, according to what the Gloss says. But these could be moved to contrition by the presence of Christ. Hence Jerome: "Jesus went to the banquets of sinners, so that he might have an occasion for teaching and might offer spiritual food to those who invited him. Finally, although he is described as frequently going to banquets, nothing else is reported that he did there except that he taught, so that both the humility of the Lord in going to sinners and the power of his teaching in the conversion of penitents might be demonstrated."

(ubi sup.) But the Lord honoured Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit down to meat with him alone, but with many, as it follows, And there was a great company of Publicans and others that sat down with them. For the publicans came to Levi as to their colleague, and a man in the same line with themselves, and he too glorying in the presence of Christ, called them all together. For Christ displayed every sort of remedy, and not only by discoursing and displaying cures, or even by rebuking the envious, but also by eating with them, He corrected the faults of some, thereby giving us a lesson, that every time and occasion brings with it its own profit. But He shunned not the company of Publicans, for the sake of the advantage that might ensue, like a physician, who unless he touch the afflicted part cannot cure the disease.

Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.

For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.

This was the voice of the Devil. This was the first word the Serpent uttered to Eve, Yea hath God said, Ye shall not eat. (Gen. 3:1) So they diffuse the poison of their father.

But again the envy of the treacherous is kindled, and the form of their future punishment is prefigured; for while all the faithful are feasting in the kingdom of heaven, the faithless will be cast out hungry. Or, by this is denoted the envy of the Jews, who are afflicted at the salvation of the Gentiles.

(de con. Ev. lib. ii. c. 27.) Now St. Luke seems to have related this somewhat different from the other Evangelists. For he does not say that to our Lord alone it was objected that He eat and drank with publicans and sinners, but to the disciples also, that the charge might be understood both of Him and them. But the reason that Matthew and Mark related the objection as made concerning Christ to His disciples, was, that seeing the disciples ate with publicans and sinners, it was the rather objected to their Master as Him whom they followed and imitated; the meaning therefore is the same, yet so much the better conveyed, as while still keeping to the truth, it differs in certain words.

And the Pharisees and their scribes murmured, saying to His disciples: Why do you eat and drink with publicans and sinners? While publicans were dining with the Lord, the Pharisees murmuring boasted about fasting. Here is first declared how great is the distance between the law and grace. Because those who follow the law endure the eternal hunger of a fasting mind. But those who have received the word in the innermost parts of the soul, being refreshed by heavenly nourishment and the abundance of the fountain, cannot hunger and thirst. Then the type of future retribution is prefigured, when the perfidy of the proud will be tormented by fasting, while the chosen are feasting with Christ. To whom it is said, Prostitutes and publicans will precede you in the kingdom of God (Matt. XXI). And if through the election of Matthew the faith of the gentiles is expressed, who previously were greedy for worldly gains, but now refresh the body of Christ with diligent devotion, it undoubtedly indicates the arrogance of the Pharisees, the jealousy of the Jews, tormented by the salvation of the gentiles.

And they murmured, etc. Above he treated the calling of sinners; in this part he treats the stirring up of the proud, because, as the Apostle says in First Corinthians one, "God chose the weak things of the world to confound the strong, and the ignoble and contemptible things of the world God chose, and the things that are not, to destroy the things that are, so that no flesh should glory in his sight." Therefore the refutation of the Pharisees, who were proud of their own merits and despised others, is described in this order. For first their pride is exposed; second, once exposed, it is rebuked; third, once rebuked, it is cast down.

It is exposed, therefore, first from the murmuring of their own talkativeness; and this is noted when he says: And the Pharisees and their scribes murmured, against the counsel of the Wise One, Wisdom one: "Guard yourselves from murmuring, which profits nothing, and spare your tongue from detraction." Which these men did not do; hence it is added: Saying: Why do you eat and drink with tax collectors and sinners? Since they could not bite at any sin of his own, they bit nevertheless on account of another's; for this is the way of a wicked person; Sirach eleven: "Converting good into evil, he lies in ambush and places a stain upon the elect." In this the pride of the Pharisees is made manifest, because they did not consider themselves sinners. Hence the Gloss: "They sin doubly: both because they think themselves just, when they are proud, and because they think those others guilty, when they are already repenting." Hence they were like that Pharisee of whom it is said below in chapter eighteen: "I am not like the rest of men: robbers, unjust, adulterers, or even like this tax collector." And therefore below in chapter sixteen the Lord said to them: "You are they who justify yourselves before men, but God knows your hearts." Concerning such people, Isaiah sixty-five: "Who say: Depart from me, do not approach me, for you are unclean." On account of the words and reproaches of such people, a person ought not to shun works of mercy; hence First Maccabees two: "Do not fear the words of a sinful man, for his glory is dung and worms." Hence Jerome: "It cannot happen that anyone should pass through the course of this life without the biting of men. It is the consolation of the wicked to criticize the life of the good, and from the multitude of sinners they think the guilt of their own sins is diminished."

But for what reason do the Pharisees blame the Savior for eating with sinners? Because it was the law to distinguish between the holy and the profane, that is, holy things were not to be brought into contact with things profane. They made the accusation therefore as if they were vindicating the law. Yet it really was envy against the Lord and readiness to find fault. But he shows them that he is present now, not as a judge but as a physician. He performs a proper function of the physician's office, being in the company of those in need to be healed. But no sooner had they received an explanation of their first accusation than they bring forward another, finding fault because his disciples did not fast. They wished to use this charge as an opportunity to accuse Christ.

(ubi sup.) But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c.

At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.

Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.

(de Con. Ev. l. ii. c. 27.) Now Luke evidently relates that this was spoken not by men of themselves, but by others concerning them. How then does Matthew say, Then came unto him the disciples of John, saying, Why do we and the Pharisees fast; unless that they themselves also came, and were all eager, as far as they were able, to put the question to Him?

But they said to him, "Why do the disciples of John fast often, and make supplications, likewise also the Pharisees; but yours eat and drink?" Matthew reports that the disciples of John themselves said this to the Savior, whence it is clear that both groups combined to question him with this. Here, the disciples of John are especially to be reproved, not only for the boastfulness of their fasting but also because they malign what they knew to be taught by their master, and they joined with the Pharisees who they knew were condemned by him. Spiritually, however, the disciples of John and the Pharisees fast, but the disciples of Christ eat and drink, because whether one follows the works of the law or the traditions of men, or even receives the preaching of Christ with the ear of the body alone, abstaining from spiritual goods, they waste away with a fasting heart. But he who faithfully incorporates with the members of Christ out of love cannot fast, because he feasts on his flesh and blood.

Alternatively: John drinks neither wine nor strong drink; the Lord eats and drinks with publicans and sinners, because he increases merit through abstinence, where there is no strength of nature. The Lord, however, to whom it naturally belonged to forgive sins, why would he avoid those whom he could make purer by the abstainers? But Christ also fasted, so that you might not avoid the commandment. He ate with sinners, so that you might see grace and recognize power.

But they said. After the calling of sinners has been described and the confutation of the proud, here is subjoined thirdly the consolation of the weak, in that heavy burdens and difficulties of fasting are not imposed upon the disciples themselves. Therefore the consolation serving as guidance for the disciples is introduced as discordant with the severity of legal observance, as consonant with the benignity of the divine presence, as expedient for the rudeness of human imperfection.

First, therefore, it is introduced as discordant with the severity of legal observance in the question of the Pharisees, when it is said: But they said to him: Why do the disciples of John fast frequently and make supplications? And likewise those of the Pharisees, etc. It is also said in Matthew nine that the disciples of John asked this; but, as Augustine says in the book On the Harmony of the Evangelists, there is no contradiction, because both groups asked. And both were asking, but the disciples of John wished to learn the truth, while the Pharisees wished to probe their freedom, like those of whom it is said in Galatians two: "Because of false brethren secretly brought in, who crept in to spy out our freedom." They were not asking this, however, because they approved of the disciples of John, but so that by comparison with them they might reproach the disciples of Christ.

Whence they also add: But yours eat and drink: and therefore the Lord complained about them in Matthew eleven: "John came neither eating nor drinking, and they say: He has a demon; the Son of Man came eating and drinking, and they say: Behold, a gluttonous man and a wine-drinker, a friend of publicans and sinners." And therefore the Pharisees spurned them as discordant from legal and popular observance; but wrongly, because in Isaiah fifty-eight: "Do not fast as you have done until this day, so that your cry may be heard on high. Is such the fast that I have chosen? For this is the fast that I have chosen: Loose the bonds of wickedness," etc.; and in Romans fourteen: "Let not him who does not eat despise him who eats," because, as is added there, "the kingdom of God is not food and drink."

As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to show that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence it follows, Why do the disciples of John fast, but thine eat, &c. (Lev. 15, prævaricationis.) As if they said, Ye eat with publicans and sinners, whereas the law forbids to have any fellowship with the unclean, but compassion comes in as an excuse for your transgression; why then do ye not fast, as they are wont to do who wish to live according to the law? But holy men indeed fast, that by the mortification of their body they may quell its passions. Christ needed not fasting for the perfecting of virtue, since as God He was free from every yoke of passion. Nor again did His companions need fasting, but being made partakers of His grace without fasting they were strengthened in all holy and godly living. For when Christ fasted for forty days, it was not to mortify His passions, but to manifest to carnal men the rule of abstinence.

For the showing forth of our Saviour in this world was nothing else but a great festival, (πανήγυρις) spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The children of the Bridegroom then are found to be those who have been called by Him through a new and evangelical discipline, but not the Scribes and Pharisees, who observe only the shadow of the law.

" At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John.