'But when he heard...' etc." How long did the servant wait for the master? But when he was put in chains, [Christ] began his public preaching; the other things he had done privately, and if he had spoken, not to the crowds but as if in secret. Three [evangelists] begin from Christ's public preaching from the time when John was captured. But the evangelist John relates many things which had been passed over by these, which occurred before John was handed over. John relates that after the return from the desert, Christ [was] by the Jordan and the disciples of John came to him, Andrew and a certain other, and said to him, "Master, where do you dwell?" etc. And concerning Nathanael also he relates how the Lord spoke with him. Then he went to Cana of Galilee and made the miracle of wine. Afterward he withdrew to Capernaum where he dwelt with his mother and disciples. Which disciples the Evangelist calls not because they were disciples then, but called them by the name they now had, just as if now we should say, "Paul the apostle was born in Tarsus," not that he was called apostle then. And then at Passover he ascended to Jerusalem and found those selling and buying in the temple and drove them out, which he also did another time afterward, namely around his passion, as Matthew relates. For twice, as Augustine says, he did this miracle. On that visit Nicodemus spoke with him at night. From there he came into Judea and was baptizing, although he himself did not baptize but his disciples. For John was then baptizing in Aenon near Salim, for John had not yet been sent into prison. In these words it is given to understand that all these things were done before John was captured. Then John's disciples said to him, "Rabbi, to whom you bore witness, behold, he baptizes and makes more disciples than you" (John 1). But when Jesus knew that the Pharisees heard that Jesus was baptizing and making more disciples than John—although Jesus did not baptize but his disciples—he left Judea and went again into Galilee. Here Augustine says, "Then we understand that John had already been handed over." Therefore the three evangelists do not deal with the first coming of Christ into Galilee, but begin from this last one.
It is asked how many years Christ's preaching and miracles lasted. In which matter different people feel differently. Some say, following John who only makes mention of a triple Passover, that he preached and did miracles for two and a half years. Others [say] for three and a half, which has more truth. The first arrange it thus: that after baptism Christ fasted, then returning did in the same year what the evangelist John relates about the two disciples of John and Nathanael and about the water he changed into wine and the stay made in Capernaum, and these things were done from the time of Theophany [Epiphany]. Then he ascended to Passover and drove out those selling and buying from the temple and spoke to Nicodemus, came into Judea and was there until John, which was between Passover and the Kalends of May, then Christ is read to have begun his preaching and is found in certain computations marked on that day. Hearing which, he withdrew into Galilee and made his public preaching. Around the second Passover John is killed, which can be known from Matthew and John. Matthew says that when he died, the disciples coming announced it to Jesus; when Jesus heard this, he withdrew into the desert and made the miracle of the five loaves and two fish. But John says that when he made this miracle, Passover was near, and thus it is understood that John was killed a little before Passover. But in the following Passover is the Lord's passion, and thus they show that Christ preached and did miracles for two and a half years. But contrary to this opinion is that the miracle of the wedding, on the day he was baptized, is sung and preached universally when the year has revolved. Which is false if it was done between the day of Theophany and Passover, returning from the desert, to which he is said to have been led by the Spirit immediately after baptism. For Mark says, "And immediately the Spirit sent him into the desert, and [he was] there forty days" (Mark 1). Therefore, so that the opinion can stand, it must be said that one Passover was passed over by the evangelist, and that in the first year, which was from the first day of baptism to the same order, [he related] nothing except only this which he says about the two disciples of John and about Nathanael, the year having revolved on the same day on which he was also baptized, the miracle at the wedding. Afterward he remained until Passover. The rest are not changed, and thus we have from the day of baptism to the passion three years and as much as there is from Theophany to the first Passover.
But let us come to the letter: as if he were saying, "As long as John was preaching, the Lord did not wish to make [his preaching] public. But when he heard that he had been handed over, he withdrew into Galilee from Judea," as Luke relates, "to Nazareth where he had been brought up, and entered the synagogue and rose to read, and having received the book, found where it was written in Isaiah: 'The Spirit of the Lord is upon me, because he anointed me to preach the gospel to the poor; he sent me to preach to captives remission, to the blind sight, to send the broken into remission, to preach the acceptable year of the Lord and the day'" (Luke 4). And when he had closed the book, he sat and said, "Today this Scripture is fulfilled in your ears," and said many things there, on account of which they led him to the mountain and wished to throw him down, but he himself went, and then descended to Capernaum. Whence now Matthew [says], "And leaving the city of Nazareth, he came and dwelt in Capernaum by the sea, in the borders of Zebulun and Naphtali, that it might be fulfilled," etc. In this city, as Luke [relates], he healed a demoniac in the synagogue and began to preach publicly.
Note that there are two Galilees: one of the Jews, the other which is called of the Gentiles. Galilee was divided from the time of Solomon. For he had friendship with Hiram king of Syria because of the wood for making the temple of the Lord. Therefore Solomon gave him twenty cities in Galilee, the Jews nevertheless remaining there under the authority of the king, which part was later called Galilee of the Gentiles; but the rest [remained Galilee] of the Jews. Zebulun is in [the Galilee] of the Jews, Naphtali in Galilee of the Gentiles. But Capernaum was on the border of both. Therefore he reasonably began his preaching there, that he might signify it was to be proposed to Gentiles and Jews. Nevertheless he did not preach to the Gentiles but only to the Jews unless by some occasion. For he himself said, "I was not sent except to the sheep that perished of Israel" (Matt. 15), and "Do not go into the way of the Gentiles." Moreover it was fitting that there [should be] the first proclamation of the Redeemer where the first [captivity] of Israel was made by the Assyrians. Capernaum was by the sea because it was situated near the sea which is called in one [place] the Sea of Galilee, in another Tiberias, in another Gennesaret, nor is it however a sea but a very great collection of fresh waters, but it is the custom of that people to call such a collection a sea. Jerome says on Isaiah, "Here he calls the Sea of Gennesaret, which is formed by the Jordan flowing in. On the shore were situated Capernaum and Tiberias and Bethsaida and Chorazin, in which region especially the Lord lived."
Note first that the Evangelist, seeking rather the mystical sense than the historical, passes over many words of the prophecy because he only tends toward those words which pertain to the preaching of the Lord. In the prophecy it is thus: "In the first time the land of Zebulun and the land of Naphtali was lightened, and in the last [time] was made heavy the way of the sea, beyond the Jordan, Galilee of the Gentiles. The people who walked in darkness have seen a great light; to those dwelling in the region of the shadow of death, light has risen" (Isa. 9). The sense is such: In the first time of Christ's preaching, the land of Zebulun and the land of Naphtali was lightened from the burden of sins, because the first from there were converted, because in these tribes were the villages from which our leaders the apostles believed. But in the last [time] their faith was made heavy, with very many of the Jews remaining in error, and this is "in the last [time] was made heavy the way of the sea," that is, that same region existing near the sea. But in the Gospel different nominatives are reduced to the same verb thus: "The land of Zebulun and the land of Naphtali, which is the way of the sea," that is, the way near the sea, "and which is beyond the Jordan," namely "the people of the Gentiles of Galilee who dwell in darkness, have seen a great light," that is, heard the preaching of Christ and [saw] his first miracles. By Zebulun is understood the Judea of the Jews. By Naphtali, Galilee of the Gentiles. The one, namely Galilee of the Jews, is the way of the sea, which exists near the sea. And the other, that is, Galilee of the Gentiles, is beyond the Jordan, that is, neighboring the Tyrians. But since he makes mention of both, he dwells more on Galilee of the Gentiles when he says "the people of Galilee of the Gentiles," which pertains especially to the mystical sense, which will be seen in what follows. "And light has risen for them," that is, knowledge of truth, "to those sitting in the region of the shadow of death." He calls death eternal, the shadow the sins which are the darkness leading to death. But Jerome says, "I think this differs between death and shadow: that death belongs to those who with works of death have gone down to hell. 'For the soul that sins, it shall die' (Ezek. 18). The shadow of death belongs to those who, though they sin, have not yet departed from this life. For they can, if they wish, do penance." Therefore they sit in the region of the shadow of death, that is, in the region of Galilee where first the shadow of death reigned, that is, sin. That [phrase] "of Galilee" can also be distinguished in another way, so that we may say "beyond the Jordan of Galilee," that is, beyond the Jordan insofar as it pertains to Galilee. For from the other bank it is Judea, and then it will be read separately, "the people of the Gentiles," etc.
ALLEGORY: John is the voice preceding the word and the prophets, which prophecy, after it ceased and was bound, the word approached fulfilling what the voice and prophecy predicted, [and] withdrew into Galilee, that is, into transmigration from figures to truth, from shadow to body. Or into Galilee, that is, into the Church where there is transmigration from vices to virtues. Truly a transmigration was made because, leaving Nazareth, he came to Capernaum. Nazareth is interpreted "flower," Capernaum "most beautiful village." Therefore he left the flower of figures which designated the fruit of the Gospel, as the flower announces the fruit to come, and came into the Church which is Christ's most beautiful village in virtues and miracles of Christ, which is by the sea because it is situated near the sea, that is, near the fluctuation of this age, and is beaten by storms of tribulations or persecutions. Which Church is situated in the land of Zebulun and Naphtali, that is, common to Jews and Gentiles and established from them. Zebulun is said [to be] "habitation of strength" because the apostles who were chosen from Judea were strong. Naphtali is said [to be] "enlargement"; the Church of the Gentiles is enlarged throughout the world. Isaiah signified that the land of Zebulun, that is, of the Jews, and the land of Naphtali, that is, of the Gentiles, which [is] the way of the sea because it is also near the sea, as was said, only a way because through it one can go to the homeland of life, and is beyond the Jordan, that is, beyond baptism, because namely it has been baptized. The land of Zebulun and Naphtali saw a great light, but especially Galilee of the Gentiles, that is, the Gentile people placed in transmigration who walk in darkness of idolatry, saw a great light. The rest are not changed.
"But walking..." Having begun Christ's preaching, it is fitting that he should have helpers whom he may send to preach. Therefore he chose apostles, but lowly, ignoble, and unlettered, that he might show the Gospel was received by its own power, not from the nobility or wisdom of men. Therefore he did not wish to make Nathanael an apostle, although he was most holy. But the demonstration in the first preachers that Christ's [message] was received from the power of Christ himself, when they shone with miracles and converted men not by word, then finally Paul and other wise men were added, like Cyprian and Augustine.
Concerning the calling, the three evangelists seem to disagree. For John says that in the beginning after baptism, two disciples of John, one of whom was Andrew, came to Jesus and asked him, "Rabbi, where do you dwell?" But he said, "Come and see." Therefore they came and remained with him for one day. Andrew found his brother Simon and said to him, "We have found the Messiah," and brought his brother to Jesus. But Jesus, looking at him, said, "You are Simon, son of John; you shall be called Cephas," which is Peter. He did not say to him "you are now called" but announces to him what would be in the future. On the next day he saw Philip and said to him, "Follow me." Philip found Nathanael and said to him, "We have found the Messiah, Jesus of Nazareth, son of Joseph." But Nathanael, wondering whether a prophet could arise from Galilee, especially from Nazareth, which was a small village, since all the prophets were found from Judea, said, "Can anything good be from Nazareth?" that is, can it be believed that from Nazareth comes anything good, that is, any prophet, and the rest follows.
But Luke narrates: "It happened when the crowds pressed upon him to hear the word of God, and he was standing by the pool of Gennesaret, and [saw] two boats standing; ascending into one boat, which was Simon's, he taught the crowds. When he ceased speaking, he said to Simon, 'Put out into the deep and let down your nets for a catch.' And Simon answering said, 'Master, through the whole night laboring we caught nothing; but at your word I will let down the net.'" And to Peter Jesus said, "Do not fear, for from now on you will be catching men," and leaving all things, having brought [the boats] to land, they followed him. But Simon's partners were James and John in the other boat (Luke 5). But Matthew relates that Jesus, walking by the Sea of Galilee, saw two brothers and called them, and did not find James and John together, but proceeding from there saw two other brothers whom he also called.
But it must be known that when Andrew came to Jesus and brought his brother, then their calling was not made, but only [Jesus] predicted to Peter about the name which would be in the future, and afterward they returned to their own affairs. Concerning that again which Luke relates, it must be understood [that] they filled both boats with fish. Wondering, as Augustine says, what was done first was the calling, nor were they then called by the Lord, but only was it predicted to Peter that he would be catching men, which was not said as if he would never be catching fish again. For after the resurrection we read that they were fishermen, but for food, not for profit. Whence it is given [us] to understand that they returned to catching fish according to custom, when it is said "leaving all things," for they did not leave except for a time. But this calling which Matthew relates was the last, and then they left both possessions and wives and fathers. And so they never returned to their own affairs again, and although Luke relates that as if [it were] before the preaching made in Capernaum, nevertheless it was not done then, but what he had then passed over he recalls. Similarly concerning this calling which Matthew relates, it is unknown, as Augustine says, whether it was made before or after the public preaching. For it can be read in either way, so that we may say Christ began preaching and for this preaching had already chosen disciples, or chose [them] afterward.
"Who walking by the sea," or [he went] to the mystery, etc. Although he had chosen twelve, nevertheless Matthew relates the calling of only four, nevertheless [Matthew] relates his own calling afterward among the miracles. For it was a great miracle that a publican was made an apostle, and that only four are worth [mentioning] for the mystery. "And he said to them, 'Come after me,'" etc. Not so much with feet as with affection of change. "And I will make you," etc. You who previously were fishers of fish will be made fishers of men. Well he says "I will make you be made," for otherwise man labors in vain unless God makes it to be accomplished, and yet in such a way that free will does not perish. When such doubling is made, "I will make you be made," "fighting I have fought," it signifies assiduity, as if he were saying, "I will so make that you will persevere in this deed."
"But they immediately," etc. They had little, but that little they left. In which matter it is suggested that more the affection than the sense is sought in what is left behind. "And proceeding from there," etc. Here is given the example of those who desert only sense for love of Christ; but here is placed the example of those who postpone not only sense but also carnal affections for God. And note that some were casting nets into the sea, others were mending [them], which avails for the figure; the sense of the letter is clear.
ALLEGORY is such: Jesus walked [by] the sea when he came to us through the Incarnation; according to divinity he is immobile. By the sea and not in the sea, who was immersed by no carnal pleasure. And walking he saw spiritual fishermen; for he had seen them from eternity, but to us then he seemed to have spiritually seen when he called. He saw [them] casting nets, that is, intent on secular business, and called [them]. Note that he saw two by two, just as it is read elsewhere that he sent two by two before his face (Luke 10) to preach. For whoever is sent to preach, it is necessary that he be joined with his neighbor by love, not for earthly advantage but that he be found preaching from charity, and therefore he saw two brothers; they also agree with the mystery. For Simon is interpreted "obedient"; for he who preaches ought to obey the Lord's precepts. Afterward he ought to be Peter, that is, firm, that he may persevere in his purpose, lest when he has preached, he himself become reprobate (1 Cor. 9). He is made Andrew, that is, manly, that he may manfully preach to others, lest by fear or any love he be disturbed, and preaching to others he may be made James, that is, supplanter of vices. But when he will be perfect in all things, then humility will be necessary, lest he ascribe [it] to himself but to grace alone, and therefore he is made John, who is interpreted "grace of God." These were mending their nets because they cared for earthly things and wished to repair secular losses; they were with their father Zebedee, that is, with the devil. For Zebedee is interpreted "fugitive"; the devil fled from God. He wished to place only four in the calling because through them he signifies all preachers called from the four parts of the world.
"And he went about," etc. Having associated helpers to himself, he persists in preaching and teaches, because a preacher ought not to be idle but to go around Galilee, that is, the Church, and teach in synagogues, that is, in congregations, because preaching ought to be common. A congregation is called a synagogue. Here he openly shows that he did not preach to the Gentiles, since in preaching he is said [to preach in] those [places] which are of the Jews, and he avoided not temporal things, not fables, but the Gospel which pertains to the kingdom of God. "Teaching and preaching," etc. He is said to be teaching in the constitution of morals, preaching the retribution of God's kingdom which is not yet seen. "And healing," etc. A languor is a long-lasting disease; an infirmity is any [disease], whether momentary or not; and mystically he healed our languors, that is, inveterate [sins], and our infirmities, that is, recent sins.
The MORAL is that a preacher [should offer] not words but also whatever benefits he can. "And his fame went into all Syria, and [they brought] to him all those having [it] badly, with various [diseases]," etc. The MORAL is that a preacher ought to have good testimony from those who are outside. For of whomever the life is contemptible, it remains that his preaching be despised.
CONTINUE
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