Thomas Aquinas

Above, the Evangelist showed how Christ was tested and approved, namely by overcoming the Devil; here he shows how Christ began to teach: and concerning this he does three things. For first the place in which he preaches is described; second he shows how he chose the ministers of his preaching, at the words "And Jesus, walking by the sea of Galilee, saw two brothers"; third, how he drew the crowd to listen, at the words "And Jesus went about all Galilee." Concerning the first, he describes the time, the place, and the manner of preaching; the second at the words "He withdrew into Galilee," etc.; the third at the words "and from that time Jesus began to preach."

This time of Christ's public preaching was after the imprisonment of John; hence he says, "Now when Jesus had heard that John was delivered up"—namely by God, since it was by his permission. And it should be noted, for the understanding of the Gospels, that here there seems to be a certain contrariety between John and the other three: for they say that Christ went down to Capernaum after the imprisonment of John, whereas John says that he went down to Capernaum before the imprisonment of John—which imprisonment, however, took place in Galilee. The answer is that John, who was the last, supplied those things that had been omitted by the others. But why did they omit them? It must be said that although Christ did certain things in the first two years, he had nevertheless done few things in comparison with those that were done in the last year. Therefore it must be said that John speaks of the things he did in the first and second years, and some things of the third; but these others speak of what was done in the last year.

Again, the question is asked for how many years Christ preached. Some say two years and a half, the half being computed from the Epiphany to the Passover, although it is not complete; for John made mention of only three Passovers, since after the Baptism he says that he went up to Jerusalem, John 2:13. Afterward he makes mention of the Passover when the miracle of the five loaves was worked, and after that there was one more year until the Passion. But this opinion does not seem to be true, inasmuch as it does not agree with the opinion of the Church; for the Church holds that three miracles were worked on the day of the Epiphany, namely the adoration of the Magi, the Baptism, and the changing of water into wine. It is necessary, therefore, to say that from the Baptism to the changing of water into wine there was one year. Hence it appears that Christ preached for three years, since up to the miracle of the wine there was one year; and from there to the Passover there was another half year; and from the Purification another year up to the Passion—for so the Church holds. And according to this it must be said that John says little about the first year; but of the second he says something, namely how he went down to Capernaum, and about the question that arose concerning purification between Christ himself and the Jews. It must also be known that John was killed about Passover time; for it is read in John 6:4 that when the miracle of the five loaves was worked, the Passover was near; and in Matthew 14:13 it is said that Christ, having heard of the death of John, withdrew into Galilee. It is clear, therefore, that John was beheaded about Passover time, and that Christ carried on his public preaching for only one year.

Then the place is treated, where it is said, "He withdrew into Galilee." And first the place is treated with respect to the province, and second with respect to the city. He says, then, "he withdrew"; this withdrawal is not the first one of which John speaks, but it took place after one or two years, since the Evangelists are silent about this earlier one. Now he withdrew for two reasons. First, that he might defer the time of his Passion; John 7:6: "My time is not yet come." Second, for our example, namely that we might flee persecutions; John 15:20: "If they have persecuted me, they will also persecute you." But in a mystical sense it makes clear that the preaching of Christ was to pass over to the Gentiles, because the Jews were persecuting the grace of God; Acts 13:46: "To you it behooved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles."

Now coming into Galilee he came first to Nazareth, as Luke says in 4:18ff., and there he entered the synagogue and taught, "The Spirit of the Lord is upon me." And from there the Jews led him to the brow of the hill, and wished to cast him down; and afterward Christ fled and came to Capernaum, and there he immediately healed a man possessed by a demon, concerning whom Mark 1:23 speaks. But Matthew omits this. Now Nazareth is interpreted "flower." By this are understood the doctors of the law, who do not come to maturity. For Capernaum is interpreted "most beautiful village," and signifies the Church; Song of Songs 6:3: "You are beautiful, my love," and so on. Capernaum is, in the literal sense, maritime, since it lies alongside a certain freshwater lake; for the Jews call every gathering of waters a sea. And in a mystical sense, because the Church is situated alongside the tribulations of the world.

"In the borders of Zabulon and Nephthalim." For Galilee was divided, and one part was in the tribe of Zabulon and Nephthalim. For from there the princes of the Church, namely the apostles, were chosen. "That it might be fulfilled which was spoken by Isaiah the prophet." Note that it is not said here just as in Isaiah 9:1; but only the sense is given. Isaiah has it thus: "At the first time the land of Zabulon and the land of Nephthalim was made light, and at the last was heavily loaded, the way of the sea beyond the Jordan, of Galilee of the Gentiles: the people that walked in darkness have seen a great light," and so on. And it is explained in three ways according to Jerome.

First, thus: at the first time it was made light by the preaching of Christ from sins, and at the last the way that is by the sea of Galilee was made heavy with the burden of sins, because after the preaching of Christ they persecuted the apostles. Or otherwise: "At the first time." He touches on the history: for Tiglath-Pileser, king of the Assyrians, who first came upon the land of the Jews, first led those tribes into captivity. And this is "at the first time it was made light," because then the sinners were first led into captivity. And "at the last," etc., because afterward the whole people was led into captivity. But what has this to do with the matter at hand? It must be said that where the persecution first began, there the Lord wished first to give consolation. Or otherwise: "At the first time," that is, at the time of Christ's preaching, "it was made light," that is, unburdened of the weight of sins through the preaching of Christ; and "at the last it was made heavy," that is, Christ's preaching was made dense and multiplied through Paul, who preached there.

For the Evangelist gives only the sense in his construction: "the land of Zabulon, and the land of Nephthalim, the way of the sea beyond the Jordan," that is, alongside the sea. And he says "land," that is, the people, so that all might be named. And he says "Galilee of the Gentiles," because Galilee is divided into two parts: one of the Gentiles, the other of the Jews; and it was so divided at that time according to what is said in 3 Kings 9:11, that Solomon, on account of the timber which the king of Tyre had sent to him for the building of the temple, gave him twenty cities; and since he was a Gentile, he settled Gentiles there to dwell; and therefore it is called "Galilee of the Gentiles," and it was in the tribe of Nephthalim, although the other part was in the tribe of Judah. Another reading has: "beyond the Jordan of Galilee," that is, in comparison to Galilee. But the first exposition is better.

"The people that walked in darkness have seen a great light." He speaks of two: him who walked, and him who sat; for he who is in darkness that from the beginning is not very dense, and is not stupefied by it, walks on, especially when he hopes to find light; but while one is stupefied by the darkness, he stands still. This is the difference between the Jews and the Gentiles: because the Jews, although they were in darkness, were nevertheless not totally oppressed by it, since not all of them worshipped idols, but hoped for the coming of Christ, and therefore they walked; Isaiah 50:10: "Who among you...has walked in darkness, and hath no light? Let him hope in the name of the Lord," and so on. But the Gentiles were not waiting; and therefore there was no hope of light. And again they were oppressed by darkness, because they worshipped idols, since according to Psalm 75:2, "God is known in Judea," and therefore they stood still. And this is what is said: "the people that sat in darkness have seen a great light." The light of the Jews was not great, 2 Peter 1:19: "We have the prophetic word, whereunto you do well to attend, as to a light that shineth in a dark place"; but this light was great, like the light of the sun; Malachi 4:2: "But unto you that fear my name, the sun of justice shall arise."

"And to them that sat," that is, the Gentiles, "in the region of the shadow of death." Death is damnation in Hell; Psalm 48:15: "Death shall feed upon them." The shadow of death is the likeness of future damnation, which is present in sinners. Now the great punishment of those who are in Hell is separation from God. And because sinners are already separated from God, they therefore bear a likeness of future damnation, just as the just also bear a likeness of future blessedness; 2 Corinthians 3:18: "But we all, beholding the glory of the Lord, are transformed into the same image from glory to glory." And note that the light "has risen" for the Gentiles, because they themselves did not go to the light, but the light came to them; John 3:19: "The light is come into the world." It "has risen" for them. And that land is on the border of the Jews and the Gentiles, so as to show that he called both; Isaiah 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel." And afterward: "I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth."

"From that time Jesus began to preach." Having set down the place where Christ first began to preach, here the manner of preaching is set down. "From that time," namely after overcoming gluttony, vain glory, and ambition or avarice, he began to preach; for such as have overcome these can fittingly preach. And thus is fulfilled that saying of Acts 1:1: "Jesus began to do and to teach." Or "from that time," that is, after the imprisonment of John, he began to preach publicly; for before this he had preached privately and to certain individuals, John 1:38ff., namely to Peter, Andrew, Philip, and Nathanael, but here publicly. Now he did not wish to preach publicly at first, so as to give room to the preaching of John; otherwise it would have availed nothing, just as the light of the stars is obscured by the light of the sun. By this it is signified that, the figures of the law ceasing, the preaching of Christ began; 1 Corinthians 13:10: "When that which is perfect is come, that which is in part shall be done away." For by John the law is signified; below, 11:13: "The law and the prophets were until John."

"Do penance." It should be noted that here Christ speaks the same words that John spoke, for two reasons. First, he admonishes us concerning humility, namely that no one should disdain to preach words spoken by others, since he himself, the fount of ecclesiastical knowledge, preached the same words. Second, because John is the voice, but he himself is the Word. Now the same thing is signified by the word and by the voice, except that the word is expressive of the voice. Concerning this he does two things: he admonishes one thing, and promises another. The first at the words "Do penance"; the second at the words "for the kingdom of heaven is at hand."

But why did he not admonish concerning justice at the beginning of his preaching, but to penance? It must be said that the reason was that he had earlier admonished concerning justice through the law of nature and of Scripture, but they had transgressed; Isaiah 24:5: "They have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant." In this he gives us to understand that he found all to be sinners; 1 Timothy 1:15: "Christ Jesus came into this world to save sinners"; Romans 3:23: "For all have sinned, and do need the glory of God." And this is "Do penance."

Now he promises something else; hence, "for the kingdom of heaven is at hand." This promise differs in two respects from the promise of the Old Testament: because there temporal things were promised, here heavenly and eternal things; Isaiah 1:19: "If you be willing, and will hearken to me, you shall eat the good things of the land." Likewise, there the kingdom of the Canaanites and Jebusites was promised; here the kingdom of heaven; hence, the kingdom of heaven "will draw near," into you. And therefore the teaching of Christ is called the New Testament, because there a new covenant was made between us and God concerning the kingdom of heaven; Jeremiah 31:31: "I will make a new covenant with the house of Israel, and with the house of Judah." Second, because the old law together with its promise also had a threat; Isaiah 1:19-20: "If you be willing, and will hearken to me, you shall eat the good things of the land: but if you will not, and will provoke me to wrath, the sword shall devour you." And Deuteronomy 28 has the same: where many blessings are promised to those who keep the law, and Moses threatens many curses to transgressors of the law. And this is so because the old was the law of fear, but the new is the law of love. Augustine: "a brief difference—fear and love." Hebrews 12:18: "For you are not come to a palpable and approachable fire, and a whirlwind, and gloom, and storm, and the sound of the trumpet, and the voice of words, which they that heard it excused themselves, that no word should be spoken to them." And therefore he says "the kingdom of heaven is at hand," namely, eternal blessedness. And he says "is at hand," because he who was giving it descended to us, since we were not able to ascend to God.

"And walking," etc. After he began to preach, he wished to have ministers of his preaching; hence here he calls them to himself. And concerning this he does two things, according as he calls two pairs of ministers. For first Peter and Andrew; second James and John. Concerning the first he does four things: first the place of the calling is described; second the condition of those called is set down, at the words "for they were fishermen"; third the calling itself, at the words "and he saith to them"; fourth their perfect obedience, at the words "and they immediately leaving their nets, followed him."

He says therefore "walking by the sea of Galilee." A fitting place: because, as the Gloss says, being about to call fishermen, he walks by the sea. But as for the mystical sense, it should be known that God's standing signifies eternity and immobility; his walking, temporal birth. By the fact, then, that walking he called disciples, it is signified that through the mystery of his incarnation he drew us to himself; Psalm 7:7: "Arise, O Lord, in the precept which thou hast commanded," that is, which thou hast disposed to be fulfilled, "and a congregation of people shall surround thee." And he says "of Galilee," by which is understood the turbulence of this world; Isaiah 57:20: "The heart of the wicked is like a raging sea, which cannot rest, and the waves thereof cast up dirt and mire." Christ bore the likeness of a sinner; Romans 8:3: "God sending his own Son, in the likeness of sinful flesh," and so on.

Next the condition of those called is described: first as to their number; second as to their names; third as to their act; fourth as to their occupation. He says therefore "he saw two," not with the eye of the body only, but also of the mind; for his sight is a regard of mercy; hence Exodus 3:7: "Seeing I have seen the affliction of my people that is in Egypt," and so on. And note that the same thing is signified by "two" and by "brothers": for both pertain to charity, which consists in the love of God and of neighbor. And therefore he chose them in pairs, and sent them in pairs to preach; and by this he wished spiritual charity to be signified, because charity is more firmly established when it is founded in nature; Psalm 132:1: "Behold how good and how pleasant it is for brethren to dwell together in unity."

"Simon who is called Peter"—now indeed, but not then; for Christ afterward imposed this name on him, but first he promised it; John 1:42: "Thou shalt be called Cephas"; but he imposed it in Matthew 16:18: "Thou art Peter." "And Andrew." Every preacher ought to have these names. For Simon is interpreted "obedient"; Peter, "one who recognizes"; Andrew, "fortitude." And the preacher ought to be obedient, so that he can invite others to this, Proverbs 21:28: "An obedient man shall speak of victory"; one who recognizes, so that he may know how to instruct others: 1 Corinthians 14:19: "I had rather speak five words with my understanding, that I may instruct others"; strong, so that he not be terrified by threats; Jeremiah 1:18: "I have made thee this day a fortified city, and a pillar of iron, and a wall of brass"; Ezekiel 3:8: "I have made thy face stronger than their faces, and thy forehead harder than their foreheads: I have made thy face like an adamant and like flint."

There follows: "casting a net into the sea." Chrysostom asks why the Lord chose that hour. And he says it was so that an example might be given that we ought never to omit the service of God on account of our occupations. Or for this reason: because through this act was prefigured the act of future preachers, since through the words of those who preach men are drawn as if by nets. Their occupation is set down: "for they were fishermen." And it should be known that among all men, fishermen are the more simple; and the Lord wished to have men from the most simple condition, and to choose them, so that what was accomplished through them might not be attributed to human wisdom; 1 Corinthians 1:26: "See your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble; but the foolish things of the world hath God chosen, that he may confound the wise." And therefore he did not choose Augustine, or Cyprian the orator, but Peter the fisherman; and from a fisherman he won both an emperor and an orator.

"And he saith." Here the calling is set down, concerning which three things are to be considered: first he invites; second he promises leadership; third, a reward. He says therefore, "Come." This is from divine liberality alone, that he draws to himself; Ecclesiasticus 24:26: "Come over to me, all ye that desire me, and be filled with my generations"; below, 11:28: "Come to me, all you that labour, and are burdened, and I will refresh you." "After me," as if he were to say: I go, and you come after me, because I will be your leader; Proverbs 4:11-12: "I will show thee the way of wisdom, I will lead thee by the paths of equity: which when thou shalt have entered, thy steps shall not be straitened, and when thou runnest, thou shalt not meet with a stumblingblock"; Psalm 138:17: "But to me thy friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened." "I will make"—as if to say, I will change your occupation into a greater one. Of these it is said, Jeremiah 16:16: "Behold I will send many fishers, saith the Lord, and they shall fish them," and so on. And he says "I will make," because preaching labors in vain outwardly unless the grace of the Redeemer is present inwardly; for they did not draw men by their own power, but by the operation of Christ. And therefore he says "I will make."

This indeed is the greatest dignity; hence Dionysius: nothing is more worthy in the office of men than to become a co-worker of God. For dignity consists solely in its own brightness. Now those approach nearer to that dignity who are so illumined that they illumine others. For although men who follow Christ do illumine others, and accomplish great things as regards justice, yet they assert the dignity of Christ with respect to one thing only; but the life of preachers does so with respect to two things; Daniel 12:3: "They that instruct many to justice, shall shine as stars for all eternity."

Their obedience is set down: "And they, leaving their nets and boat, followed him." And he shows their obedience with respect to three things. First, with respect to promptness, because they did not delay; hence "and they." Against those of whom Ecclesiasticus 5:8 speaks: "delay not from day to day"; Galatians 1:15-16: "But when it pleased him who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles, immediately I condescended not to flesh and blood." Isaiah 50:5: "The Lord God hath opened my ear, and I do not resist: I have not gone back." Second, with respect to readiness, because they left everything; for it is not the amount of possessions that must be weighed, but the disposition; for he leaves all things who leaves whatever he is able to have. But what necessity is there of leaving everything? Chrysostom: no one can possess riches and perfectly attain to the kingdom of heaven; for they are an impediment to virtue, since they diminish concern for eternal things, on account of which a man cannot perfectly cling to divine things. And therefore they must be given up; 1 Corinthians 9:25: "Every one that striveth for the mastery refraineth himself from all things," and so on. Third, with respect to execution, because they followed him: for it is not too great a thing to leave everything, but perfection consists in following him, which comes about through charity; 1 Corinthians 13:3: "And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing." For perfection does not consist of itself in outward things, namely poverty, virginity, and the like, except insofar as these are instruments toward charity; and therefore he says, "and they followed him."

Next the other calling is treated: "And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother." And first those called are described; second the calling is set down, at the words "and he called," etc.; third, the obedience of those called, at the words "and they, leaving their nets and their father, followed him." Those called are described in four ways: as to number, names, filial devotion, and poverty.

He says therefore, "And going on from thence, he saw other two brethren." Note that from the beginning he called brothers; and although he called many others, mention is made specially of these, because they were preeminent, and because he called them two by two; for the new law is founded in charity; hence also in the Old Testament he called two brothers, Aaron and Moses, because there too a commandment concerning charity was given. And because the new law is more perfect, therefore at its beginning a double number of brothers is called. "James the son of Zebedee, and John his brother." By these four is designated the teaching of the four Gospels, or the four virtues: for by Peter, who is interpreted "one who recognizes," the virtue of prudence; by Andrew, who is interpreted "manly," or "most strong," the virtue of fortitude; by James, who is interpreted "supplanter," the virtue of justice; by John, on account of his virginity, the virtue of temperance.

Filial devotion is set down, because they were with Zebedee their father. Chrysostom: their devotion is to be admired, for though poor, seeking their bread by the trade of fishing, they nevertheless did not abandon their aged father. Ecclesiasticus 3:8: "He that feareth the Lord, honoureth his parents." Poverty is designated in this, that they were mending their nets. Nonetheless, by those who were casting their nets are signified those who transact business in the world in their first age; by those who had already cast them and were mending them are signified those who have long transacted business in the world, and are already swallowed up by sin, and are called to Christ. Lamentations 3:27: "It is good for a man, when he hath borne the yoke from his youth."

"And he called them," inwardly and outwardly; Romans 8:30: "And whom he predestinated, them he also called." To call inwardly is nothing other than to supply help to the human mind when he wishes to convert us.

There follows, concerning their obedience: "and they, leaving their nets and their father, followed him." Note that the two mentioned above left only the boat, but these left their nets, boat, and father: in which it is signified that for Christ's sake we ought to give up all earthly occupations, which are designated by the net; 2 Timothy 2:4: "No man being a soldier to God, entangleth himself with secular business"; riches, or possessions, which are designated by the boat; below, 19:21: "If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me"; and carnal affection, which is signified by the father; Psalm 44:11: "Forget thy people and thy father's house." But in a mystical sense, by Zebedee is signified the world, which is interpreted "vehement flux."

But here there is a question: for it seems that these men sinned in leaving their father, who was old and poor, since children are bound to support their parents. And in general it is asked whether it is lawful for anyone to leave his parents in extreme need by entering religious life. It must be said that a counsel never takes precedence over a precept; but this, namely "Honor thy father and thy mother," Exodus 20:12, is a precept; and therefore if a father can in no way live unless helped by his son, the son ought not to enter religious life. But this was not the case with Zebedee, for he was able to help himself, and had what was necessary.

There is likewise a question of the letter. For Matthew here seems to be in contradiction with John and Luke: for John 1:28 says they were called near the Jordan; here it says near the sea of Galilee. Likewise Luke 5:10 says that he called Peter and Andrew, James and John, all together, although no mention is made of the other two in one place, because it is believed that they were there. Likewise there it is said that all were called together, here that they were called separately. But it must be known that the calling of the apostles was threefold. For first they were called to familiarity with Christ, and this is recounted in John 1, and this in the first year of Christ's preaching. Nor is it an obstacle that it is said afterward: "his disciples went up with him to Cana of Galilee," because according to Augustine they were not yet disciples then, but were to be disciples in the future: just as if it were said that the apostle Paul was born in Tarsus of Cilicia, though at that time he was not yet an apostle. Or it must be said that he speaks of other disciples, for all who believe in Christ are called disciples. Second, they were called to discipleship; and of this Luke chapter 5 speaks. The third calling was that they might cling to Christ totally; and of this it is spoken here; which is clear, according to Augustine, because Luke 5:11 has, concerning this, "and having brought their ships to land"; therefore they still had a boat, and took care of it, as though intending to return to it; but here it says, "and they, leaving all things," etc. And therefore it must be said that here he speaks of the final following.