Mt 4:12-13 “When Jesus heard that John had been handed over, he withdrew into Galilee. And leaving the city of Nazareth, he came and dwelt in Capernaum by the sea, in the territory of Zebulun and Naphtali.”
After it has been determined in the preceding sections concerning the sacrament of regeneration, by which our sanctification is accomplished according to the inner man, the Evangelist now treats of the illumination by which we are instructed concerning those who are being regenerated. This illumination continues up to chapter twenty-six, where he begins to hand on the sacraments of the Passion and the Resurrection, which Christ himself accomplished in his own person, and which operate as efficient causes in the sacraments of the Church, conferring upon them the power by which they regenerate us.
This order is fitting, because just as medicine produces no effect unless it is joined to the natural heat of the body in which it works health, so the sacraments of Christ and of the Church produce absolutely no effect unless they are joined to the soul through knowledge and devotion. Therefore, it is necessary first to set forth preaching that manifests the sacraments and leads people to devotion toward them, and this preaching must be confirmed by miracles. This is what takes place from this point until the Passion.
This section is divided into two parts. In the first, there is a kind of prelude to everything that is intended; in the second, there is the execution itself, which begins in the following chapter. The prelude to the doctrine and its confirmation has three parts. In the first, there is a prelude concerning where this doctrine ought to begin; in the second, a prelude concerning who ought to be the fitting minister of this doctrine; in the third, a prelude concerning the proper manner and office. The second part begins at verse 18, “Now as Jesus was walking beside the Sea…”; the third begins at verse 23, “And Jesus went about all Galilee.”
The first of these is divided into two parts: in the first, a fitting beginning is determined with respect to the audience; in the second, a fitting beginning is determined with respect to the matter to be preached, at verse 17, “From that time Jesus began to preach and to say…” And although it might be said that in doctrine one ought not to determine a beginning with respect to the audience, it must be answered that the case is different in moral doctrine than in doctrine that is pursued merely for the sake of knowing. In speculative or rhetorical sciences, one does not inquire what sort of listener there is; but in moral matters, according to the principle of the science, one must determine the audience, as is evident from Aristotle in the first book of the Ethics. And thus it is necessary to proceed in this way here.
Concerning the first of these, there are two paragraphs. The first concerns the beginning with respect to the audience; the second concerns the confirmation of this by Scripture, as is clear in the text. In the first paragraph, five points are touched upon. The first is the occasion by which Jesus came to those who were first to hear him. The second is the common place of the first hearing of his preaching. The third is how he avoided certain places in which it was not fitting that he should preach first. The fourth is how he came to the place where it was fitting to begin. The fifth is a description of those places. All of these appear in order in the text.
Concerning the first, he says: “When Jesus heard…” Note that Matthew, like Luke and Mark, passes over the Lord’s first coming into Galilee after he was baptized, when he changed water into wine, and when he remained in Capernaum with his mother and disciples. From that city he went up to Jerusalem for the Passover, and from there he came into Judea, and baptized through his disciples, while John was also baptizing in Aenon near Salim, as is said in John 3:23. And then, when Jesus first heard “that John had been handed over…”
He is said to have been “handed over” because, with the consent of the Jews to his death, he was handed over to Herod. They had reproached him for baptizing, since he was neither the Christ nor Elijah nor the Prophet. He was also handed over permissively by God, as Chrysostom says. And since they had now conceived a similar envy against Jesus, because, as is said in John 4:1–2, they heard that he was baptizing and making more disciples than John, it was then that Jesus first “withdrew into Galilee.”
Here is the second point, where he touches upon the common place in which it was fitting to begin this preaching. And from this point the three Evangelists begin, omitting the events of one year, which John alone recounts, because he wrote last and saw that these things were lacking in the others. As Luke 23:5 says: “He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.”
“And leaving the city of Nazareth…” Here is the third point, where he indicates which cities he left behind. For although he was announced, conceived, and brought up in Nazareth, he did not begin to preach there, because it was not the metropolis of Galilee. Nor was it fitting to begin except in a solemn and public place.
Three reasons are assigned for why he withdrew there from Judea. The first is the one already stated: that he might come to a place suitable for the beginning of his preaching. The second is that he might defer his Passion until a fitting time. The third is that he might teach us to withdraw in times of danger. Moreover, while John was still alive and not yet imprisoned, Jesus did not preach openly, because this was owed to the Forerunner and lest he seem to detract from John.
For these reasons, therefore, “he came into Galilee and dwelt in Capernaum.” Here is the fourth point, where he determines the solemn place from which he began. According to the interpretation of its name, Capernaum was called “the most beautiful village,” and it indeed was so.
He describes it in two ways: according to its geographical situation, and according to the tribal territories among which it lay. This is the fifth point. With respect to its location, he says that it was “by the sea.” The “sea” here is the Lake of Tiberias or Gennesaret, according to the custom of the Hebrews, who call any gathering of waters “seas.” Yet there were also certain salt marshes there, from which perhaps it took the name of sea.
With respect to the tribal divisions, he says: “in the territory of Zebulun and Naphtali.” For it was situated among the Gentiles—that is, in Galilee of the Gentiles—yet among Jews. And it was fitting to begin preaching there, as will be shown below.
Mt 4:14-16 “So that what was spoken through Isaiah the prophet might be fulfilled: ‘Land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles; the people who sat in darkness saw a great light, and for those who sat in the region and shadow of death, a light has dawned.’”
In this paragraph he proves that it was more fitting to begin there. He gives two reasons: namely, the fulfillment of Scripture, and the Scripture itself now fulfilled. He calls it a fulfillment because the grace and truth that came through Jesus Christ are given in superabundance.
Through Isaiah the prophet (Isaiah 9:1–2): “In the former time the land of Zebulun and the land of Naphtali was brought low, but in the latter time the way of the sea, beyond the Jordan, Galilee of the Gentiles, was made glorious. The people who walked in darkness have seen a great light; upon those dwelling in the land of death a light has arisen.”
Here is the Scripture. And he touches upon three things: first, a description of those from whom the preaching begins; second, how the preaching shone forth; and third, with what fruit. These will become clear in the text. He describes those from whom it begins by their tribal allotments and by their geographical situation, as has already been said. With respect to the allotments, he says…
“The land of Zebulun and the land of Naphtali.” According to the Evangelist, this is in the vocative case. As for the geographical description, he continues in the same case when he says “the way of the sea” (Via maris), and he further determines this location by comparison with Jerusalem, which was the city of sanctification, when he adds “beyond the Jordan.” For it was at the Jordan that Galilee joins Galilee of the Gentiles.
There were in fact two parts of Galilee. One lay within the lot of Zebulun and was situated near Tiberias. The other lay near Tyre, within the lot of Naphtali, in which Solomon gave twenty towns to Hiram, king of Tyre, who settled Sidonians—Gentiles—in them. From that time onward, this part of Galilee was called Galilee of the Gentiles.
Now observe that when Matthew introduces the authority of Isaiah, he omits both the beginning and the middle of the prophecy. The beginning is: “At the former time the land of Zebulun and the land of Naphtali was brought low.” This corresponds to what is found in 4 Kings (2 Kings) 15–16, where, through Salmanassar, king of the Assyrians, the ten tribes were led into captivity, and at the first stage of the captivity the land of Zebulun and the land of Naphtali were humbled by the burden of the sins of those dwelling there, because these two tribes, being neighbors to the Gentiles, were carried away into captivity before the others.
The middle part, which Matthew omits, is where Isaiah says: “But in the latter time the way of the sea was made heavy.” The sense is that although the maritime region (via maris, that is, the coastal area, as explained above) was captured later, nevertheless it was afflicted and burdened more grievously than the others.
From this, two reasons are noted why it was fitting that the Gospel should first be proclaimed there. The first is that where the captivity of servitude began first, there also the proclamation of liberty should begin first. The second is that this region lay at the boundary between Jews and Gentiles, and thus the fame of the Gospel easily spread to both peoples—those whom Christ later joined together as the cornerstone. This did not occur elsewhere in the same way.
But then one may ask why Matthew does not cite the prophecy as it stands, but omits certain parts. The answer is that he was writing to Jews, and therefore he touches only upon what was fitting for his purpose, leaving the rest aside as already well known to those for whom he was writing.
“The people who sat in darkness.” Here the prophecy shows how the preaching shone forth. Three things are said.
First, the necessity of the light, because “the people sat”, not knowing where they were going, in the darkness of the shadow of the Law and of ignorance, as in John 12:35: “He who walks in darkness does not know where he goes.” And Proverbs 4:19: “The way of the wicked is dark; they do not know where they stumble.”
Second, he speaks of the reception of the light when he says, “they saw.” That is, they accepted it by faith. Hence even the believing Galilean people were saying in Acts 2:7, “Are not all these who speak Galileans?”
Third, he speaks of the greatness of the light: “a great light.” For it is light with respect to the clarity of truth, and great with respect to the grace joined to it. Proverbs 6:23 says, “The commandment is a lamp, and the law is light, and reproofs of discipline are the way of life.” Psalm 119:105: “Your word is a lamp to my feet and a light to my paths.” And 2 Peter 1:19: “We have the more sure prophetic word, to which you do well to attend as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.”
“And to those sitting in the region and shadow of death, a light has arisen.” Here is the third point, namely the fruit for which the preaching is heard. Two things are noted: the necessity, when he says “to those sitting in the region and shadow of death,” and the fruit, when he says “a light has arisen for them.”
To “sit” means to rest in sin, which is the region of the shadow of death. For the outer darkness that is in hell, into which the unfaithful servants are commanded to be cast, casts its shadows into this life. These shadows are the inner darkness of ignorance and the obscurity of sin. Thus Ephesians 4:17–18 says that the Gentiles “walk in the vanity of their mind, having their understanding darkened, alienated from the life of God because of the ignorance that is in them.” Wisdom 17:3 likewise says, “While they thought to hide themselves in secret sins, they were scattered under the dark veil of forgetfulness.” And Luke 1:79: “To enlighten those who sit in darkness and in the shadow of death, to direct our feet into the way of peace.”
“A light has arisen for them”—that is, the beginning of Christ’s preaching shone upon them for their benefit. Thus Ezekiel 43:2 says, “Behold, the glory of the God of Israel came from the way of the east… and the earth shone with His majesty.”
Chrysostom, however, understands what the prophet says, “The people who sat…”, as referring to the Jews, and “those sitting in the region and shadow of death” as referring to the Gentiles. The Jews, he says, saw the light as those instructed by the Law, whereas for the Gentiles it arose for the first time.
Having considered the beginning of the preaching with respect to the hearer, the Evangelist then touches upon its beginning with respect to the matter preached. He notes two things here.
First, how the Lord Jesus began to preach. Hence the sense is this: here he shows the matter which is, and ought to be, the beginning of preaching. He touches on two points: first, what is preached, and second, its usefulness.
Mt 4:17 “From that time Jesus began to preach and to say.” There is a difference between preaching (prædicare), saying (dicere), and teaching (docere). To preach is to announce with exhortation things that are above us; things that are known through the senses—such as historical matters—are said; but things that are within us through principles, such as moral virtues and sciences, are taught, since they are received by instruction rather than by revelation. Chrysostom notes this distinction.
Thus Jesus began to preach divine things, to say sensible and parabolic things, and to teach doctrinal things, saying: “Repent, for the kingdom of heaven is at hand.”
“Repent.” Chrysostom says that repentance is the correction of a bad will, not of a bad nature. For if Christ had come to correct nature, then He Himself would be blameworthy for having created such a nature as would require correction. Virtues and liberal sciences perfect nature, and would have belonged to the perfection of nature even if man had not sinned. Therefore, since Christ came to correct what is evil, it was fitting that He begin with that which corrects the evil of the will, namely repentance, since this is corrected by His grace. Hence it was fitting that He begin with repentance.
Thus repentance is the first thing preached in the Gospel, and preaching precedes saying and teaching. Moreover, if we take “first” as that which is first in the movement of matter or of the subject from evil to good, then the first thing to be preached must be that which destroys sin as sin—and this is repentance. Therefore repentance is first in the order of the things preached by Christ.
Repentance is a sacrament that destroys actual sin already committed. Insofar as sin is contrary to grace, it is called guilt (culpa); insofar as it is contrary to virtue, it is called vice (vitium); and insofar as it is considered in an interior or exterior act of word or deed, it is called sin (peccatum). Sin has three effects. One is the privation of natural good, and thus it is called evil (malum). From this privation arises deformity, and with respect to this it is called a stain (macula), not positively, like blackness or whiteness, but privatively, just as mutilation or blindness produces a “stain” because of defect. Since sin is a defect, it cannot imprint a stain that is something positive.
Moreover, whatever exists is being, and every being is from God. If a stain were something positive, it would be from God—which is absurd and ridiculous. Just as mutilation is the absence of a nose and a deformity of the face, so sin is the privation of natural good, and thus evil; it is the deformity or stain of the soul, and thus ugliness. The third effect of sin is that, insofar as it is contrary to the rectitude of the law, it binds one to punishment and is called guilt or liability (reatus).
Repentance, therefore, which is the first thing to be preached, is a sacrament of the Church that destroys sin in itself and every effect of sin. It consists of three elements—contrition, confession, and satisfaction—which are its potential parts. One and the same sorrow for sin bears witness in all these parts and gives them their form. These parts contain one another: contrition contains confession in desire and satisfaction in intention; confession contains the sorrow of contrition as its cause and satisfaction in desire; satisfaction, however, is formed from sorrow and is otherwise proportioned from confession.
Thus, by the grace that is present in contrition, guilt (culpa) is removed; by the virtues that are subject to grace, vices (vitia) are destroyed; by acts of the will detesting sin, sin itself (peccatum) is abolished. In this way the good of nature is healed and the deformity of the stain (macula) is removed. And by satisfaction, both in intention and in act, liability to punishment (reatus) is taken away. Hence repentance is a perfect thing to be preached, insofar as it is the perfect correction of a disordered will.
Thus Acts 3:19 says: “Repent therefore and be converted, that your sins may be blotted out.” And Acts 17:30: “God indeed, overlooking the times of this ignorance, now declares to men that all everywhere should repent.”
“For the kingdom of heaven is at hand.” Behold here the effect or fruit of repentance. And He rightly says “has drawn near”, because repentance is a kind of movement from sin to justice. In any movement, the nature of that from which the movement begins is continually cast off. Just as when something is being made white, blackness is continually removed and whiteness introduced, so here in repentance, insofar as it is the correction of a disordered will, the ugliness of sin is continually removed and the kingdom introduced—inasmuch as the kingdom of heaven is rectitude itself, containing within itself the rectitude of counsels, offices, divine and civil orders, and powers. Such rectitude as exists in heaven is unbending, a conformity of all heavenly realities to the divine will, which is the exemplar and cause of every rectitude, as Augustine says.
Thus we pray in Matthew 6:10: “Your kingdom come.” And in Revelation 5:10 the saints say: “You have made us a kingdom to our God.” In this way, the order of the things to be preached in the Gospel is determined.
Mt 4:18 “And Jesus, walking by the Sea of Galilee, saw two brothers, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.”
Here begins the second part, in which the calling of ministers is treated—through whom is carried out the dispensation of the sacraments, doctrine, and offices of the Church. This was one of the matters that needed to be addressed beforehand. In the authority of ministers, it is necessary that one be at the center of the others, through whom the unity of power is preserved, so that in the work of governance he may have co-workers, since man is weak and it is necessary that others be called to share in his solicitude. For this reason, only two callings of ministers are set forth here. The second begins at verse 21: “And going on from there…”
Although many callings are recounted by the Evangelists, they differ only materially; these two, however, differ formally. The first of these has two parts: the calling itself and obedience. The calling, moreover, has two sections: first, the suitability of the calling, and second, the calling itself. The suitability is taken from three things: from the place, from the persons being called, and from the act or occupation.
Concerning the place, two things are noted: the searching activity of the pious Lord who calls, and the suitability of the place in which the calling occurs. As to the searching, Christ is said to be walking—not so much by bodily steps as by the irradiation and infusion of His illumination. As John 9:5 says: “As long as I am in the world, I am the light of the world.”
“By the Sea of Galilee”, which is the Lake of Gennesaret, signifies the fluidity of the world, in which those who are to be called labor amid unstable pursuits before they are drawn into the mystery of Christ. Behold the fittingness of the place.
“He saw.” Wisdom 4:15 speaks of the gaze of God upon His elect. With the eye of good pleasure and the eye of mercy He looked upon them inwardly more than outwardly.
“Two brothers.” Here the suitability from the persons is indicated. They are two, because however great a person’s dignity and power may be, it is necessary that he rely on another in many things and be helped by him. Proverbs 18:19 says: “A brother helped by a brother is like a strong city.” And Ecclesiastes 4:10–11: “Woe to the one who is alone, for when he falls he has no one to lift him up. And if two sleep together, they will be warmed.”
“Simon, who is called Peter.” His future name is promised here. He is called Peter—or Cephas, which signifies “head”—because he is called to the universality of authority. Thus the name “Peter” is promised here; but in Matthew 16:16 and following, where he confesses the faith of solid truth, the name is actually given to him, and the Church is built upon him. Yet although he alone is the head, he cannot bear alone the burdens of counsel and governance. Therefore, that he might have someone with him, the Lord joins to him Andrew his brother.
“Casting a net into the sea.” Here is the suitability drawn from their act or occupation. The net, by metaphor, signifies preaching, which must be cast into the sea in order that those nourished in pleasure may be drawn out onto the land of continence. Thus Matthew 13:47 says: “The kingdom of heaven is like a net cast into the sea, gathering fish of every kind.”
“For they were fishermen.” Their occupation itself was a prefiguration of their future office, as Jeremiah 16:16 says: “Behold, I am sending many fishermen, says the Lord, and they shall catch them.” And this is what follows: “For they were fishermen.”
For the Lord did not choose noble men, nor learned men, nor those endowed with great natural genius or eloquence. Rather, as the Apostle says in 1 Corinthians 1:27 and following: “God chose what is foolish in the world to confound the wise; God chose what is weak in the world to confound the strong; and God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might glory in His presence.”
This is for me to imitate, for no one has ever preceded him in goodness
Mt 4:19 "And he said to them: Come after me, and I will make you fishers of men." Behold the calling. And it touches on two things: the vocation and the office to which he calls. The vocation, when he says "Come after me" - not accidentally but naturally he is good. Nor can anyone be equal to him who is the head of all, but all follow by imitating as much as they can. Job 23:11: "My foot has followed his steps, I have kept his way." 1 Corinthians 11:1: "Be imitators of me, as I also am of Christ."
Christ must be followed: through virtue in life, in office through action, in fruit through zeal, in grace through what is freely given and expended in charity through affection.
"I will make you fishers of men"
Behold the promise of duties which, however, he did not immediately impose because they still had to be instructed through doctrine and perfected through virtue, and exercised through works and trials.
And it touches on three things: swiftness, ease, and perfection. Swiftness, because it says:
Mt 4:20 "And they immediately, leaving their nets, followed him"
Behold obedience. Immediately - at the voice of one command. Psalm 95:8: "Today if you hear his voice, harden not your hearts." Song of Songs 2:14: "Let your voice sound in my ears, for your voice is sweet."
He notes promptness when he says "Leaving their nets" - by whose use and practice they lived, and this they left in deed. But they left all things in will, retaining absolutely nothing. Matthew 19:27: "Behold, we have left all things, etc."
"They followed him"
Behold the perfection which is in following. Job 23:11: "I have kept his way and have not declined from it." Daniel 3:41: "And now we follow you with our whole heart and fear you." Philippians 3:12: "But I follow after, if I may by any means apprehend, wherein I am also apprehended."
But it is objected against the aforesaid that in John 1:40 and following, this calling is not said to be so perfect, but rather near the Jordan at the testimony of John, Andrew followed, and finding Simon his brother, brought him to Jesus, and the next day he called Philip, and he brought Nathanael.
Furthermore, Luke 5:3 and following says that when the boats were drawn to land, he entered Simon's boat and asked that it be put out from the shore, and afterward said to put out into the deep and let down their nets for a catch, and when they had enclosed a great multitude of fish at his word and had beckoned to John and James their partners, and Peter had fallen at Jesus' knees, he said to him: "Fear not, from henceforth you shall catch men," and leaving all things they followed him - and thus they were called again differently than is narrated here.
To this the Saints say that these men were called three times. First, near the Jordan they were called, especially by the testimony of John, but then they remained with Jesus only briefly. For it is said in John 1:39 that they remained with him that day and gained knowledge of him and returned to their own. However, they heard from him certain proclamations of future grace in them from Christ.
Afterward, as Luke 5:3 and following says, at the catching of fish, seeing the miracle, stupefied, they followed him in spirit, and again remaining with him briefly, they returned for a time, and now they had contracted familiarity, and again they had experienced certain proofs of future grace in them.
But the third time was the perfect calling which is spoken of here. And then they followed so that they did not return again to what they had left, except after the resurrection for a time, etc.
Mt 4:21 "And going on from there, he saw two other brothers, James of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets"
Behold the second calling of ministers who are called to a share of solicitude. And the first was indeed prefigured in Moses, who was appointed leader of the people, and Aaron his brother, who was given to him as a helper, not as a partner in another portion of power.
But this calling is prefigured in Exodus 18:14 and following, where by the counsel of Jethro, wise men were chosen who hated avarice and were appointed tribunes and centurions and decani, who nevertheless would refer the greatest matters to Moses. Numbers 11:17 says: "I will take of your spirit and give it to seventy men." Thus Moses, who had the spirit of God from him who has the fullness of power, is derived into those who are called to a share of solicitude.
In this calling, however, three things are mentioned: namely, the suitability and obedience of those called, the vocation preceding in them, and all things. The suitability of those to be called is described from the bond or help of fraternity, and from names, from lineage, from art, from action, and from piety. But before this, he touches on the caller when he writes:
"And going on from there" - The pious Lord who does not sustain waiting until all come to salvation by themselves. Luke 15:8: "She seeks diligently until she finds."
"He saw" - With the eyes of charity and mercy. Psalm 25:16: "Look upon me and have mercy on me."
"Others" - To be called to lesser and other things.
"Two brothers" - Emulators of charity. Hebrews 3:1: "Holy brothers, partakers of the heavenly calling."
"James of Zebedee and John his brother" - From the names he suggests suitability, because a supplanter and wrestler ought to be against the enemy, and in whom there is the grace of God toward God and toward man is he who is called. For from grace he ought to be powerful to exhort in sound doctrine, and from the virtue of wrestling he ought to refute those who contradict.
"In a boat" - Behold suitability from the art. For the pilot of a ship is proportioned to the governor of the Church. Acts 20:28: "Take heed to yourselves and to the whole flock, in which the Holy Spirit has placed you as bishops to rule the Church of God, which he acquired with his own blood."
"With Zebedee their father" - Behold piety, which according to Cicero is benevolence toward parents, because having their father with them in their care, they did not desert him. 1 Timothy 3:5: "If someone does not know how to preside over his own house, how will he have care for the Church of God?" 1 Timothy 5:8: "If anyone does not have care for his own and especially for his household, he has denied the faith and is worse than an unbeliever."
"Mending their nets" - For nets teach by metaphor or speak of the art of preaching, so that it may be repaired by studies of the Scriptures and the advancement of learned men. Luke 5:4: "Let down your nets for a catch."
"And he called them"
Mt 4:22 "And they immediately, leaving the nets and their father, followed him" - Behold the calling. But the calling is twofold: interior and exterior. The exterior is made by the voice of the Savior and is made. The interior by the application of given grace. Romans 8:29-30: "Those whom he foreknew, he also predestined to be conformed to the image of his Son; and those whom he predestined, these he also called; and those whom he called, these he also justified; and those whom he justified, these he also glorified."
Thus therefore let no one thrust himself in by prayer, nor let anyone buy it, let no one be introduced violently by threats or by armed prayers, let no one be promoted by proximity of blood, but God calls. Hebrews 5:4: "Nor does anyone take the honor to himself, but he who is called by God, as Aaron was."
"And they immediately" - Behold obedience: swift, ready, spiritual, and perfect. Swift because "immediately." Ecclesiasticus 5:8: "Do not delay to be converted to the Lord, and do not put off from day to day."
At once, "Leaving their nets." Luke 12:33: "Sell what you possess and give alms." Matthew 19:21: "Sell what you have and give to the poor."
Spiritual, because leaving their carnal father: "And their father."
But on the contrary, Exodus 20:12: "Honor your father," etc. Therefore the father is not to be left but to be nourished, especially since as virtue increases in the sons, it decreases in the father.
It must be said that parents are not to be left when they have neither the help of friends nor their own resources to do anything. But this Zebedee, although he was not rich, nevertheless according to his state had the comforts of life by which he could live, and this suffices. For we are not bound to procure delights for parents which are forbidden to us ourselves.
"They followed him" - Behold the perfection of obedience. 2 Kings 2:2: "As the Lord lives and as your soul lives, I will not leave you." 1 Chronicles 12:18: "We are yours, O David, and with you, son of Jesse; peace, peace to you, and peace to your helpers, for your God helps you."
David is strong in hand and desirable in appearance. Christ is strong in battle, desirable in appearance in glory. Jesse moreover is the Lord's salvation. And he is the one who is the salvation of the Father, sent into the world, whose are those who follow Christ, finding peace to themselves and to their neighbor and to God in him.
Thus therefore let it be said concerning the calling of ministers.
Mt 4:23 "And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom"
Here begins that part in which he foretastes the manner of the Gospel and its effect. It has five paragraphs, in the first of which is foretasted the manner of this doctrine; in the second is foretasted the manner by which its truth is proved; in the third is foretasted the manner on the part of the preacher; and in the fourth is placed the manner of proof in particular; in the fifth and last is placed its proper effect. And these will be made clear in order in the text.
First, however, he foretastes the manner on the part of the Preacher and on the part of the place of doctrine and on the part of the doctrine itself, and thus three things are said.
Concerning the manner on the part of the Teacher, he says:
"Jesus went about all Galilee" - He touches on the manner on the part of the place when he says: "Jesus went about all Galilee." For the Teacher of the Gospel ought not to sit in one place but to bring to the ears of each one. For which reason Preachers are said to be sent. Romans 10:15: "How shall they preach unless they be sent?" Proverbs 6:3: "Run about, hasten, arouse your friend."
"Teaching in their synagogues" - That is, in a public and solemn place, not in corners and pits as heretics do. Matthew 10:27: "What you hear in the ear, preach upon the housetops." Matthew 26:55: "Daily I sat with you teaching in the temple," etc.
Then he touches on the manner on the part of the Gospel when he says:
"And preaching the gospel of the kingdom" - Gospel, namely a good message which leads to the kingdom. And therefore it ought to be preached and taught both declaratively and exhortatively, so that it may lead to the kingdom.
"And healing every disease and every infirmity among the people" - Behold the manner of proof in general through miracles, which are cures of infirmities, because they prefigure or otherwise signify the cures of souls.
And therefore he says: "Healing every disease" - For disease is afflicting with the destruction of the body. [Psalm 107:20]: "He rescued them from their destructions."
"And every infirmity" - Infirmity is a defect of the body or member, or feverish heat by which the body or member is not in its natural and proper health, as the very name indicates. Jeremiah 17:14: "Heal me, O Lord, and I shall be healed; save me and I shall be saved." Psalm 107:20: "He sent his word and healed them." And Wisdom 16:12: "Neither herb nor poultice healed them, but your word, O Lord, which heals all things."
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