From the early Church Fathers to now.
10 Patristic · 3 Medieval
“(tom. x. in Joan. c. 14) But what need of saying, of the Jews, when no other nation had the rite of the Passover? Perhapse because there are two sorts of Passover, one human, which is celebrated in a way very different from the design of Scripture; another the true and Divine, which is kept in spirit and in truth. To distinguish it then from the Divine, it is said, of the Jews.”
“(tom. x. c. 6, 7) In a mystical sense, it was meet that after the marriage in Cana of Galilee, and the banquet and wine, our Lord should take His mother, brethren, and disciples to the land of consolation (as Capernaum signifiesf) to console, by the fruits that were to spring up and by abundance of fields, those who received His discipline, and the mind which had conceived Him by the Holy Ghost; and who were there to be holpen. For some there are bearing fruit, to whom our Lord Himself comes down with the ministers of His word and disciples, helping such, His mother being present. Those however who are called to Capernaum, do not seem capable of His presence long: that is, a land which admitteth lower consolation, is not able to take in the enlightenment from many doctrines; being capable to receive few only.”
“(tom. x. in Joan. c. 16) Jerusalem, as our Saviour Himself saith, is the city of the great King, into which none of those who remain on earth ascend, or enter. Only the soul which has a certain natural loftiness, and clear insight into things invisible, is the inhabitant of that city. Jesus alone goes up thitherg. But His disciples seem to have been present afterwards. The zeal of Thine house hath eaten me up. But it is as though in every one of the disciples who went up, it was Jesus who went up.”
“(Euseb. Eccl. Hist. l. iii. c. 24) When copies of the three Gospels had come to the Evangelist John, he is reported, while he confirmed their fidelity and correctness, to have at the same time noticed some omissions, especially at the opening of our Lord’s ministry. Certain it is that the first three Gospels seem only to contain the events of the year in which John the Baptist was imprisoned, and put to death. And therefore John, it is said, was asked to write down those acts of our Saviour’s before the apprehension of the Baptist, which the former Evangelists had passed over. Any one then, by attending, will find that the Gospels do not disagree, but that John is relating the events of a different date, from that which the others refer to.”
“(Hom. xxiii) Our Lord being about shortly to go up to Jerusalem, proceeded to Capernaum, that He might not take His mother and brethren every where about with Him: After this he went down to Capernaum, He, and His mother, and His brethren, and His disciples, and they continued there not many days.”
“(Hom. xxiii. 1) He did not perform any miracle at Capernaum, the inhabitants of which city were in a very corrupt state, and not well disposed to Him; He went there however, and stayed some time out of respect to His motherd.”
“(Tr. x. in Joan. 1, 2) The Lord our God is He, high, that He might create us; low, that He might create us anew; walking among men, suffering what was human, hiding what was divine. So He hath a mother, hath brethren, hath disciples: whence He hath a mother, thence hath He brethren. Scripture frequently gives the name of brethren, not to those only who are born of the same womb, or the same father, but to those of the same generation, cousins by the father’s or mother’s side. Those who are unacquainted with this way of speaking, ask, Whence hath our Lord brothers? did Mary bring forth again? That could not be: with her commenced the dignity of the virgin state. Abraham was uncle of Lot, and Jacob was nephew to Laban the Syrian. Yet Abraham and Lot are called brethren; and likewise Jacob and Laban.”
“(de Cons. Ev. c. ii. c. xvii. [39.]) And His disciples; it is uncertain whether Peter and Andrew and the sons of Zebedee, were of their number or not at this time. For Matthew first relates that our Lord came and dwelt at Capernaum, and afterwards that He called those disciples from their boats, as they were fishing. Is Matthew perhaps supplying what he had omitted? For without any mention that it was at a subsequent time, he says, Jesus walking by the sea of Galilee saw two brethren. (Matt. 4:18) Or is it better to suppose that these were other disciples? For the writings of the Evangelists and Apostles, call not the twelve only, but all who believing in God were prepared for the kingdom of heaven by our Lord’s teaching, disciplesa. (id. cap. 18). How is it too that our Lord’s journey to Galilee is placed here before John the Baptist’s imprisonmentb, when Matthew says, Now when Jesus had heard that John was cast into prison, he departed into Galilee: and Mark the same? Luke too, though he says nothing of John’s imprisonment, yet places Christ’s visit to Galilee after His temptation and baptismc, as the two former do. We should understand then that the three Evangelists are not opposed to John, but pass over our Lord’s first coming into Galilee after his baptism; at which time it was that He converted the water into wine.”
“He did not stay many days there, on account of the Passover, which was approaching: And the Jews’ passover was at hand.”
“But He continued there only a few days, because he lived with men in this world only a short time.”
“Our Lord’s brethren are the relations of Mary and Joseph, not the sons of Mary and Joseph. For not only the blessed Virgin, but Joseph also, the witness of her chastity, abstained from all conjugal intercourse.”
“And He went up to Jerusalem. The Gospels mention two journeys of our Lord to Jerusalem, one in the first year of His preaching, before John was sent to prison, which is the journey now spoken of; the other in the year of His Passion. Our Lord has set us here an example of careful obedience to the Divine commands. For if the Son of God fulfilled the injunctions of His own law, by keeping the festivals, like the rest, with what holy zeal should we servants prepare for and celebrate them?”
“Or Capernaum, we may interpret “a most beautiful village,” and so it signifies the world, to which the Word of the Father came down.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.