24th Sunday after Pentecost

(Verse 17, 18.) Then Jesus began to preach and say, 'Repent, for the kingdom of heaven is near.' And as Jesus was walking by the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew, casting a net into the sea; for they were fishermen. And he said to them. When John was handed over, he begins to preach rightly: as the Law ends, the Gospel arises accordingly. But if the Savior preaches the same things that John the Baptist had foretold before, he shows himself to be the Son of the same God, whose prophet John was.

(Serm. 197. 2.) He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.

(Aug. Tract. in Joann. vii. 17.) Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.

(Ev. ii. 17.) It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were call d rom their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth thou shalt catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fishes, as he did do so again after the resurrection, but that he should catch men. Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

(ord.) He rightly goes to fishing places, when about to fish for fishermen.

By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

Or, the number that was to be of the Evangelists is figured.

And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou art Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone." But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter." And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.

And again in the case of the holy Apostles, He renewed that call of Abraham; and observe their faith also, that it was like unto the faith of Abraham; for as Abraham heard immediately he was called, so also immediately He called the Apostles, they heard and went forth after Him. "He saw them casting nets into the sea, and He called them, and straightway they forsook their nets and their father, and went after Him;" and before they had heard from Him the words, "If a man forsake not his father and mother, and everything that he hath, and cometh after me, he cannot be My disciple," they forsook everything and went after Jesus. For He did not propound for the disciples lengthy doctrine, but only the hearing of the word of faith; and because the faith which was in them was living, immediately it received the living word it became obedient unto life, and they ran thereafter straightway, and delayed not. Now in this they show themselves to have been disciples before they were called. For the custom of faith which is mingled with simplicity is that it receiveth not doctrine by much persuasion, but as the sound and healthy eye receiveth not the ray which is sent therein by contrivances and cunning inventions—but immediately that it is opened it looketh with strength upon the light, because its natural sight is sound—so also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the voice of God recogniseth it, and there riseth in it the light of His Word.

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak. (Acts 4:20.)

The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.

The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts.

Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.)

Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

As He was walking by the Sea of Galilee, He saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen; and He saith unto them. These two had been disciples of John, and while John was still living they had approached Christ. But when they saw John arrested, they returned again to their fishing, and so Christ comes, fishing for them, and says:

As he walked. After he began to preach, he wanted ministers of his preaching. Hence, he calls them to himself. In regard to this he does two things in that he calls two pairs of ministers: first, Peter and Andrew; secondly, James and John.

In regard to the first, four things are done: first, the place of the calling is mentioned; secondly, the occupation of those called (v. 18b); thirdly, the call (v. 19); fourthly, their perfect obedience (v. 20).

He says, therefore, As he walked by the Sea of Galilee: a fitting place, because, as a Gloss says, since he was about to call fishermen, he walked near the sea. As far as the mystery is concerned, it should be noted that for God to stand signifies God's eternity and unchangeableness; to walk signifies his birth in time. Therefore, by the fact that when walking he called his disciples is signified that he drew us to himself by the mystery of the Incarnation: "Awake, O my God, you have appointed a judgment" (Ps 7:6), i.e., arranged for it to be fulfilled, "and the assembly of the people will gather about you." He says, of Galilee, by which is understood the turbulence of this world: "The heart of the wicked is as the tossing sea; for it cannot rest, and its waters turn up mire and dirt" (Is 57:20). Christ assumed a likeness to sinners: "God sent his Son in the likeness of sinful flesh" (Rom 8:3).

Then those called are described: first, their number; secondly, their names; thirdly, what they were doing; fourthly, as to their livelihood.

He says, therefore, He saw two, not only with the bodily eye, but also with that of the mind; for his vision is a regard of mercy. Hence, Exodus (3:7): "I have seen the affliction of my people, who are in Egypt." And note that the same thing is signified by two and brothers, for both pertain to charity, which consists in the love of God and neighbor. Therefore, he chose by two's, and by two's he sent them to preach. By this he wished spiritual charity to be signified, because charity is made more firm, when it is founded on nature: "Behold, how good and how pleasant it is for brothers to dwell together in unity" (Ps 133:1).

Simon, who is called Peter, i.e., now, but not then; because Christ gave him this name later, but first he promised: "You shall be called Cephas" (Jn 1:42). Then he gave it: "You are Peter" (Mt 16:18). And Andrew. Every preacher should have those names. For Simon means obedient; Peter, comprehending; Andrew, courage. For a preacher should be obedient, that he might invite others to it: "The obedient man shall speak of victories" (Pr 21:28); comprehending, that he may know how to instruct others: "I had rather speak five words with my mind, in order to instruct others" (1 Cor 14:19); courageous, in order not to be terrified by threats: "I make you this day a fortified city, an iron pillar, and a bronze wall" (Jer 1:18); "I have made your face hard against their faces, and your forehead hard against their foreheads. Like adamant harder than flint I have made your face" (Ez 3:8).

He continues: casting a net into the sea. Chrysostom: Why did God choose that hour? He answers: to give an example that we should never neglect the service of God for our occupations. Or, because by this act the action of future preachers was prefigured, for men are drawn by the words of the preacher as though by nets.

Their occupation is described: for they were fishermen. It should be noted that fishermen are simpler than other men; and the Lord wanted to have and to pick men of the simplest condition, so that what they accomplished would not be attributed to human wisdom: "Consider your calling, brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise" (1 Cor 1:26). Therefore, he did not choose Augustine or the orator Cyprian, but Peter, the fisherman; and by the fisherman he gained both an emperor and an orator.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?

But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow. Let no one therefore, even when he sees that certain people have left many things behind, say to himself: I want to imitate these despisers of the world, but I have nothing to leave behind. You leave many things, brothers, if you renounce earthly desires. For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

(Hom. in Evan. v. 1.) Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weigh the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah. Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, not even this did He permit him to do: to signify that before all we ought to esteem the following of Himself.

But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world.

The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.

These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

Their obedience is indicated, when he says immediately they left their nets and followed him. He indicates their obedience in regard to three things:

First, as to promptness: "Do not postpone from day to day" (Sir 5:7); "But when he who had set me apart before I was born, and had called me through his grace..., I did not confer with flesh and blood" (Gal 1:15); "The Lord God has opened my ear, and I was not rebellious, I turned not backward" (Is 50:5).

Secondly, as to disencumbering themselves, because they left behind; here one must not consider the amount, but the affection. For one who leaves everything he could have, leaves all things. But what was the need for leaving all things? Chrysostom: "No one can possess riches and come to the kingdom of heaven completely; for they are an obstacle to virtue, because they lessen anxiety for eternal things, inasmuch as man cannot cling to riches in a perfect way." Therefore, they should be abandoned: "Every athlete exercises self-control in all things" (1 Cor 9:25).

Thirdly, in regard to execution, because they followed him. For it is no great thing to leave all things, but perfection consists in following, which is through charity: "If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing" (1 Cor 13:3). For perfection per se does not consist in external things, namely, poverty, chastity and the like, except in the sense that they are instruments to charity. Therefore, he says followed him.

Oh, blessed are those fishermen whom the Lord chose from among so many doctors of the law and scribes, from among so many sages of the world, for the task of divine preaching and the grace of the apostolate! Worthy of our Lord, indeed, and appropriate for his preaching was that choice, so that in the preaching of his name all the greater might be the wonder of praise as the humble and lowly of the age preached his word—not that they might capture the world through the wisdom of the word but that they might liberate the human race from the error of death through the simple preaching of the faith, as the apostle says: "That your faith may not be in human wisdom but in the power of God." And in another place: "But the foolish things of the world has God chosen to put to shame the wise, and the weak things of the world has God chosen to put to shame the strong, and the base things of the world and the despised has God chosen, and the things that are not, to bring to nothing the things that are." Therefore he has not chosen the noble of the world or the rich, lest their preaching be suspect; not the wise of the world, lest people believe that they persuaded the human race with their wisdom; but he chose illiterate, unskilled and untutored fishermen, so that the Savior's grace might be open.

(ap. Anselm.) These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach.

(ap Anselm.) and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

(Hom. in Ex. 17:1.) Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

To these, then, such was His promise: but to James and John He saith no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.

And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their bearing poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.

Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shows their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence.

We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper—the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

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.

If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me.

And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a boat with Zebedee their father. It is the greatest of virtues to care for one's father in his old age, and for the father to be supported by the just labors of his sons. Mending their nets. They were poor and as they were unable to buy new nets, they were stitching together their old ones.

Then he deals with another call: And going on from there he saw two other brothers, James the son of Zebedee and John his brother. First, those called are described; secondly, their call (v. 21b); thirdly, their obedience (v. 22).

The ones called are described in four ways: the number, name, piety and poverty.

He says, therefore, and going on from there he saw two other brothers. Note that in the beginning he called brothers; and although he called many others, special mention is made of them, because they were important and because he called them by two's. For the New Law is based on charity; hence, even in the Old Law he called two brothers, Aaron and Moses, because even there the command about charity was given.

And because the New is more perfect, he called two more brothers: James, the son of Zebedee, and John, his brother.

By the four brothers is designated the four gospels or four virtues: by Peter, which means comprehending, the virtue of prudence; by Andrew, which means very courageous, the virtue of courage; by James, which means supplanter, the virtue of justice; by John on account of his virginity, the virtue of temperance.

Piety is mentioned, because they were with their father, Zebedee. Chrysostom: Their piety must be admired, because they were poor and obtained their living by the art of fishing, and yet they did not leave their aged father: "Whoever fears the Lord, honors his parents" (Sir 3:7).

Poverty is designated by the fact that they were mending their nets. But by those who cast the nets are signified people who transact business in the world at an early age; by those who have already cast them are signified those who have been transacting business for a long time in the world: "It is good for a man that he bear the yoke in his youth" (Lam 3:27).

And he called them inwardly and outwardly: "Those whom he predestined, he also called" (Rom 8:30). To call inwardly is no more than to offer help to the human mind, when he wills to convert us.

Ord.: He rightly goes on fishing places, when about to fish for fishermen. interlin.: "Follow me," not so much with your feet as in your hearts and your life. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach. ap. Anselm: and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?

But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow.

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world.

The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.

There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

And they immediately left the boat and their father, and followed Him. It appears that Zebedee did not believe and it is for this reason that they left him. Do you see when it becomes necessary to leave one's father? When the father becomes an impediment to virtue and reverence for God. When James and John saw the first two follow Christ, they rightly followed Christ as well, imitating their good example.

He follows with obedience: They left the boat and their father, and followed him. Note that the other two only left their boat, but these left nets, boat and father. This signifies that for the sake of Christ we should give up all worldly occupation, which are designated by the net: "No soldier on service gets entangled in worldly pursuits" (2 Tim 2:4); riches or possessions, which are designated by the boat: "If you would be perfect, go and sell all you have, and give to the poor, and you shall have treasure in heaven, and come, follow me" (Mt 19:21); carnal affection, which is designated by the father: "Forget your people and your father's house" (Ps 45:10). But mystically the world is signified by Zebedee, which means turbulent flow.

But there is a question here: for it seems that they sinned by leaving their poor and aged father, because children are supposed to support parents. And, in general, one might ask whether it is lawful for anyone to neglect parents in extreme necessity by entering the religious life. The answer is that a counsel never conflicts with a precept; but "honor your father and mother" is a precept. Therefore, if a father can in no way live without help from his son, the son should not enter the religious life. But this was not the case with Zebedee, because he was able to help himself and had what was necessary.

There is also a textual question. For Matthew seems to be contrary to John and Luke here; because John (1:28) says that they were called near the Jordan, but Matthew says it was near the Sea of Galilee. Again, Luke (5:10) says that he called Peter and Andrew, James and John at the same time, although the other two are not mentioned, because it is believed that they were there. Also it says there that he called them all together, but here separately. The answer is that there was a threefold calling of the apostles: first, they were called to intimacy with Christ, and that is mentioned in John (c. 1); and this was in the first years of Christ's preaching. This does not conflict with John's later statement (2:2) that he went with his disciples to Cana of Galilee, because, according to Augustine, they were not disciples then, but would be. It is like saying that Paul the apostle was born in Tarsus of Cilicia, since he was not an apostle then. Or one might say that he is speaking of other disciples, who were all called, believing in Christ. Secondly, they were called to discipleship: it is of this that Luke speaks in chapter 5. The third call was that they adhere to Christ completely. It is of this that Matthew speaks here. This is clear, because, according to Augustine, it is stated in Luke (5:11): "When they had brought their boats to land." Therefore, they had a boat and took care of it, as though they would return to it; but here he says, "leaving all things they followed him." Therefore, he is speaking here of the final following.

Isaiah predicted this would happen when he said, "He himself took our infirmities and bore our sickness." To this end the teacher of life and heavenly physician Christ the Lord had come that by his direction he might educate people to life and with his heavenly medicine cure the sickness of body and soul, that he might free bodies beset by the devil and restore those persons afflicted by various infirmities to true and complete health. By the word of divine power he cured the weaknesses of the body, but by the medicine of heavenly teaching he healed the wounds of the soul. David clearly noted that the wounds of the soul are healed by God alone when he said, "Bless the Lord, O my soul, and forget not all his benefits," to which he added, "who forgives all your iniquity, who heals all your diseases." He is the true and perfect physician therefore who gives healing to the body and restores the soul to health: our Lord and Savior.

When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father.

And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of His power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith. Thus because the kingdom He was preaching appeared not, by the things that appear, He makes it, though invisible, manifest.

Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.

Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about.

That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues.

That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. 'Teaching' and 'preaching' differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.

That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.

And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom. Jesus enters the synagogues of the Hebrews to show that He is not opposed to the law. And healing every disease and every infirmity among the people. He begins with miracles, to give credibility to what He teaches. By "disease" is meant chronic illness, and by "infirmity," a temporary bodily disorder.

It is customary among kings that, when the army is gathered, they go to war. In the same way Christ, after gathering an army of apostles, goes forth to fight against the devil with the weapons of preaching, in order to expel him from the world. Hence, here the doctrine and preaching of Christ are treated: first, the preaching is mentioned; secondly, its effect (v. 24).

In regard to the first, three things are touched: first, the solicitude of the teacher; secondly, the manner of teaching; thirdly, confirmation of the doctrine proposed.

The solicitude is shown in two ways: because he did not seek his own ease; hence, He went about: "Never flag in zeal" (Rom 12:11). Secondly, because he was not an acceptor of persons, of lands or of villas; rather he went about all Galilee without distinction: "Let us go on to the next towns, that I may preach there also" (Mk 1:38); "In all places of his dominion" (Ps 103:22).

The manner is shown at teaching in their synagogues. He says two things, teaching and preaching: teaching what must be in the present, preaching about future things. Or teaching what pertains to the formation of morals: "I am the Lord, who teaches you useful things" (Is 48:17); "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes salvation" (Is 52:7). Or teaching natural justices: for some things, which natural reason dictates, are treated in theology, namely, justice and the like. In regard to this he says, teaching. Other matters, which transcend reason, such as the Trinity and so on. In regard to these he says, preaching.

But against this is a statement found in a Gloss which teaches natural justices, such as chastity, humility and the like; for natural virtues do not seem able to be called virtues, because virtues exist through grace. The answer is that the inclination and beginning is natural; but the perfection, by which a man is made pleasing, is from grace, discipline and from habit.

In their synagogues. Note two things: first, that he sought the multitude, in order that the preaching might make more progress: "Then I will thank you in the great congregation" (Ps 35:18). Also that he preached only to the Jews: "It was necessary that the word of God should be spoken first to you" (Acts 13:46). Preaching the gospel of the kingdom: not fables and curiosities, but matters pertaining to the kingdom of God and beneficial to men.

Then the preaching is confirmed by miracles: "They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it" (Mk 16:20). Hence, healing. Disease can refer to bodily sickness; infirmity to infirmity of the soul, for the infirmities of the soul are not less than those of the body. Or by diseases are meant serious and prolonged infirmities; by infirmities, any other: "Who heals all your infirmities" (Ps 103:3); "A long illness baffles the physician" (Sir 10:10). We are also given to understand by that, that preachers should confirm their teaching with works; if not by miracles, then by a virtuous life: "I will not venture to speak of anything except what Christ has wrought through me to win obedience from the gentiles, by word and by deed, by the power of signs and wonders, by the power of the Holy Spirit" (Rom 15:18).

But when about to raise the dead, in order to bring faith to the ruler of the synagogue, He first cured the issue of blood. So also a temporal resurrection is celebrated at the Passion of our Lord, that the other might be believed to be eternal. But as he went, the people thronged him.

Now mystically Christ had left the synagogue in Gerasa, and Him whom His own received not we strangers receive.

But whom do we suppose the chief of the synagogue to be, but the Law, from consideration of which our Lord had not entirely abandoned the synagogue.

(ubi sup.) But the event which He adds, And, behold, there came a man named Jairus, must not be supposed to have taken place immediately, but first that of the feast of the publicans which Matthew mentions, (Matt. 9:18.) to which he so joins on this that it cannot consequently be understood to have happened otherwise.

And behold, there came a man named Jairus, and he was a ruler of the synagogue. To the earlier reading, in which we interpreted about the rejection of the synagogue and the faith of the Church, and again about the restoration of the synagogue, is consequently added the dying daughter of the ruler of the synagogue. As the Lord was hastening to raise her, that woman with the hemorrhage intervened, obtained health, and thus by anticipating, she was the first to obtain salvation. For Ethiopia shall stretch forth her hands to God (Psalm LXVII). And when the fullness of the Gentiles shall have come in, then all Israel shall be saved. Therefore, the ruler of the synagogue is understood to be none other than Moses himself. Hence, Jairus is well called, that is, "illuminating," or "illuminated," because he receives the words of life to give to us and by these he illuminates others, and he himself is illuminated by the Holy Spirit, by which he can write or teach vital instructions.

And he fell at the feet of Jesus, begging him to enter his house. If the head of Christ is God, the feet consequently are the incarnation, by which He touched the land of our mortality. Therefore, the ruler of the synagogue fell at the feet of Jesus, because the lawgiver, with the whole lineage of the fathers, acknowledged that Christ appearing in the flesh was to be preferred far above himself in the glory of dignity, affirming the apostle's statement with diligent devotion: Because the weakness of God is stronger than men (I Cor. I). He begged Him to enter his house, because with continuous prayers of joy he desired to see His coming. And my soul (says the Prophet) shall exult in the Lord, and shall delight in His Jesus. All my bones shall say, Lord, who is like unto Thee (Psalm XXXIV)? And this is to fall at the feet of Jesus, to confess Him with faithful piety as uniquely great above all.

Or, by the ruler of the synagogue is understood Moses. Hence he is rightly called Jairus, that is, "enlightening" or "enlightened," as he who receives the words of life to give to us, thereby both enlightens others, and is himself also enlightened by the Holy Spirit. But the ruler of the synagogue fell at the feet of Jesus, because the lawgiver with the whole race of the patriarchs knew that Christ, appearing in the flesh, would be far preferred to them. For if the head of Christ is God, (1 Cor. 11:3.) His feet must agreeably to this be taken for the Incarnation, by which He touched the earth of our mortality. The ruler asked Him to enter into his house, because he was desirous to behold His coming. His only daughter is the Synagogue, which alone was framed with a legal institution; which at twelve years of age, that is, when the time of puberty was approaching, lay dying; for having been brought up nobly by the prophets, as soon as it came to years of discretion, when it ought to bring forth spiritual fruits to God, being suddenly subdued through its weakness and error, it forgot to enter the way of spiritual life, and unless Christ had come to its help, would have fallen away into destruction. But the Lord going to heal the girl is thronged by the crowd, because giving wholesome warnings to the Jewish nation, He was borne down by the customs of a carnal people.

Second, as regards the supplication of confidence made by the prince, it is added: And behold, there came a man whose name was Jairus, whose name is expressed because the person was notable by reason of his office of governance, according to what is said in Second Kings seven: "I have made you a great name, like the name of the great ones who are on the earth"; or also because the name corresponded to his office and dignity. For Jairus is interpreted as illuminated; such a one ought to hold governance among the people. — Whence it is added: And he was a ruler of the synagogue; Sirach forty-five: "He established for him a covenant of peace and made him prince of the holy ones and of his people." Now this prince, although he was exalted in glory, so that there could apply to him that word of First Kings two: "That he might sit with princes and hold a throne of glory"; was not thereby puffed up through pride, but humbled through reverence, heeding that word of Sirach thirty-two: "Have they made you ruler? Be not lifted up." — Therefore it is added: And he fell at the feet of Jesus, knowing it is written, Isaiah forty-five: "Every knee shall bow to me, and every tongue shall swear"; and in the Psalm: "Come, let us adore and fall prostrate before the Lord." He fell prostrate, therefore, that he might honor the majesty of Christ by his reverence; Sirach three: "How great is the power of God alone, and he is honored by the humble"; and also that he might implore his mercy with confidence.

Whence he also adds: Asking him to enter into his house. This he did with insistence, so that he could say that word of Song of Songs 3: "I held him and would not let him go, until I brought him into the house of my mother."

Christ foreknew his mystery, even before the foundations of the world. It was in the last ages of the world that he arose for the inhabitants of earth. Having borne the sin of the world, he abolished both it and death, which is its consequence and was brought upon us by its means. He plainly said, "I am the resurrection and the life," and "he that believes on me has everlasting life, and shall not come into judgment, but has passed from death unto life." We will see this fulfilled in facts. The ruler of the synagogue of the Jews came near and, embracing the Savior's knees, begged him to deliver his daughter from the bonds of death. Look, she already was brought down to this and was in extreme danger! The Savior consented and set out with him. He was even hurrying on to the house of the one who invited him and was aware that what was being done would profit many of those who followed him and would also be for his own glory.

When the woman with a hemorrhage learned that the Lord said to the leader of the synagogue, "Believe, and your daughter will live," she thought to herself that he who could bring back the soul of a little girl of twelve into her body would also be able to take away an illness of twelve years and expel it from the body. When she heard him say, "Believe firmly and your daughter will live," this woman reflected, "I can give the faith he requires as the price." The healing came forth from his mouth, and he negotiated as its price the faith expressed by the woman's mouth. He gave a clear healing and demanded a clear price. The healing that came out from his lips could be heard publicly, and he required from the lips a faith openly professed. Although the woman professed before everyone, they did not believe her, especially since her pains were hidden. When the Lord opened the eyes of the blind man, they called him a madman, and when he restored Lazarus to life, certain people, even among those who had seen for themselves, did not believe. This is why he restored the little girl of twelve years to life. He who was able to put the continued vitality of twelve years in the body back into its place was also able to arrest and banish from its place a flow of blood that continued for twelve years. He who was able to alleviate one illness was also able to banish another. He who was able to vivify all the dead members of this little girl was also able to heal the woman's womb.

They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue, to whom the Lord approached and raised her from the dead, was a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her.

Through urgent need then he fell at His feet, as it follows, And he fell at Jesus' feet; but it were right for him without a pressing necessity to fall at Christ's feet and acknowledge Him to be God.

(Vide Victor. Ant. in Mark 5.) The name is inserted for the sake of the Jews, who at that time well knew the event, that the name might be a demonstrative proof of the miracle. And there came not one of the lowest, but a ruler of the synagogue, that the mouths of the Jews might be the more closed. As it follows, And he was a ruler of the synagogue. Now he came to Christ because of his need; for grief sometimes urges us to do those things which are right, according to the Psalm, Hold their mouths with bit and bridle, who come not nigh unto thee. (Ps. 32:9.)

But while the Word of God hastens to this daughter of the ruler that He might save the children of Israel, the holy Church collected from among the Gentiles which was perishing by its falling away into gross crimes, seized first by faith the health prepared for others.

But what means it that this daughter of the ruler was dying at twelve years, and the woman was afflicted with the issue of blood for twelve years, but that it might be understood that as long as the Synagogue flourished the Church was weak. For almost in the same age of the world, the Synagogue began to grow up among the patriarchs, and idolatry to pollute the Gentile nation.

(Asterius.) But the cause of his coming is told by adding, For he had only one daughter, the prop of his house, the succession of his race, about twelve years old, in the very flower of her age; and she lay dying, about to be carried to the grave instead of her nuptial bed.

Because he had an only daughter, about twelve years old, and she was dying. The Synagogue itself, which alone was composed by legal institution, as if it were the only daughter of Moses, as if in the twelfth year of age, that is, when the time of puberty was approaching, was dying; because, having been nobly brought up by the prophets, after reaching the age of understanding, after it ought to generate spiritual fruits for God, suddenly distressed by the languor of errors, despairingly omitted to enter the ways of spiritual life. And if it were not helped by Christ, it would have fallen into horrendous death in every respect.

And it happened, as he went, the crowd pressed against him. The Lord, going to heal the girl, was pressed by the crowd, because, providing salutary advice to the Jewish people, which would raise its conscience sick with vices, he was burdened by the harmful custom of carnal populations.

But to this insistence he was driven by need, which he expresses when he says: Because she was his only daughter, and thus very much to be loved. For, in 2 Kings 1, "as a mother loves her only son, so did I love you," said David. Moreover she was lovable not only because she was his only child, but also because she was a young girl; and therefore he adds: About twelve years of age; and because she was tender, she was therefore to be loved with a tender love, according to that word of Genesis 37: "Now Israel loved Joseph above all his sons, because he had begotten him in his old age." And because her life was very much to be loved, therefore her death was very much to be grieved.

On account of which he adds: And she was dying; which could not be without great sorrow, such as is in the mourning for an only child; Jeremiah 6: "Make for yourself mourning as for an only child, a bitter lamentation." Therefore Jacob said concerning Benjamin in Genesis 42: "My son shall not go down with you, he said, for his brother is dead, and he alone remains. If any harm should befall him on the way, you will bring down my gray hairs with sorrow to the grave." So also here he could say the same concerning his only daughter.

Since therefore he approached the presence of Christ with dutiful reverence, asked out of confidence, and desired out of need, therefore his prayer was heard, according to that word of Ecclesiasticus 4: "Do not reject the petition of the afflicted." Hence it is that the Lord did not rebuke this man who was asking him to come to his house, as he did the royal official in John 4; because the royal official believed that he could heal the sick more readily than raise the dead, whence he said: "Lord, come down before my son dies." But this man believed that he could do equally well in either case, whence he regarded his daughter as already dead. — And therefore another Evangelist, namely Matthew, introduces him asking on behalf of one who was dead, although according to Luke and Mark some life yet remained. Whence Augustine in On the Harmony of the Evangelists says that Mark and Luke expressed the ruler's words, but Matthew expressed his meaning, because he regarded her as dead.

Third, as to the accompaniment of benevolence shown by the multitude, it is added: And it happened, as he went, he was pressed by the crowds: because out of the affection of love all wished to touch him, as above in chapter six: "The whole multitude sought to touch him." In this also, conversely, the benevolence of the Savior is shown: who even wills to be pressed by the multitude, as if repelling no one from himself. For he it is who says in John six: "Everyone who comes to me, I will not cast out"; he who calls in Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you"; he it is who knocks at the door; Revelation three: "I stand at the door and knock." This pressing together is caused by mutual love, which is the bond of the lover and the beloved: because, First Corinthians six, "he who cleaves to the Lord is one spirit"; and John fifteen: "Abide in me, and I in you." Whence perfect love is not content with any sense without touch: on account of which the bride says in Song of Songs one: "Draw me after you"; Jeremiah thirty-one: "With everlasting love I have loved you, therefore I have drawn you."

This was the greatest sign that He had really put on our flesh, and trampled under foot all pride. For they followed Him not afar off, but thronged Him.

(ubi sup.) But the Lord had come not to judge the world, but to save it. Whereupon He does not weigh the rank of the petitioner, but calmly undertakes the work, knowing that what was to happen would be greater than what was asked. For He was called to heal the sick, but He knew that He would raise up one that was by this time dead, and implant on the earth a firm hope of the resurrection.

The assembly of the nations is like the woman who spent all her money on physicians. The assembly of nations also lost all the gifts of nature and squandered the inheritance of life. It was holy, shy, pious, ready in faith, and hesitant in modesty, because it is a sign of modesty to recognize the weakness of faith and not to despair of pardon. The shy woman touched the hem, the faithful approached, the pious believed, the wise knew she was healed. The holy people of the nations that believed in God were so ashamed of their sin that they abandoned it. Brought faith, they believed. They showed devotion, so that they entreated. They put on wisdom, so that they perceived their own health. They took confidence, so that they confessed the alien truth that they snatched.Why is Christ touched from behind? Is it because it is written, "You shall follow the Lord your God"? Why is it that the twelve-year-old daughter of the ruler was dying and the woman with a flow of blood was afflicted for twelve years, except that it is understood that as long as the synagogue flourished, the church suffered? The weakness of the one is the virtue of the other, because by their offense salvation has come to the Gentiles. The consummation of the one is the beginning of the other, the beginning not of nature but of salvation.

But as she had spent all her substance upon physicians, so the Gentile nations had lost all the gifts of nature.

Now hearing that the people of the Jews were sick, she begins to hope for the remedy of their salvation; she knew that the time was arrived when a Physician should come from heaven, she rose to meet Him, more ready from faith, more backward from modesty. For this is the part of modesty and faith to acknowledge weakness, not to despair of pardon. From modesty then she touched the hem of His garment; in faith she came, in piety believed, in wisdom knew herself to be healed; so the holy people of the Gentiles which believed God, blushed at its sins so as to desert them, offered its faith in believing, showed its devotion in asking, put on wisdom in itself feeling its own cure, assumed boldness to confess that it had forestalled what was not its own. Now Christ is touched behind, as it is written, Thou shall walk after the Lord thy God (Deut. 13:4.)

For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, which is a more palpable sign, that the Divine Nature is not confined within the possibility of man's condition, and the compass of the human body, but eternal virtue overflows beyond the bounds of our mediocrity. For the Gentile people is not released by man's aid, but the gathering of nations is the gift of God, which even by its little faith turns to itself the everlasting mercy. For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?

(ubi sup.) Now a certain woman afflicted with a severe disease, whose infirmity had consumed her body, but physicians all her substance, finds her only hope in such great humbleness that she falls down before our Lord; of whom it follows, And a woman having an issue of blood twelve years, &c.

Then a woman, weak and timid, touched his sacred garment's hem: Instant was his blessed healing, and the pallor left her cheek, As the hemorrhage she had suffered. Through so many years was stopped. -.

And a certain woman was in the flow of blood for twelve years. The woman flowing with blood is the Church gathered from the gentiles, which, polluted by the inborn flow of carnal delights, had already been separated from the company of the faithful. But when the Word of God decided to save Judaea, it snatched away certain salvation from others with firm hope. It is also to be noted that the daughter of the synagogue leader is twelve years old, and this woman had been flowing with blood for twelve years, that is, she began to be sick at the same time that the other was born. For almost at the same period of this age of the world, the synagogue was born among the patriarchs, and the nation of the gentiles began to be defiled by the filth of idolatry throughout the world. For the double flow of blood, that is, both over the prostitution of idolatry and over those things that are committed by the delight of flesh and blood, can be understood. Whence the sacred history beautifully refers that at the time when David, still a boy, slew the giant Goliath, the Philistines were encamped in the borders of Dommim, that is, of the bloods. Because evidently the Lord, appearing humble, found the peoples of the gentiles not only given to unfruitful works but also to the most filthy religion, in order to overthrow the prince of the world. Therefore, as long as the synagogue flourished, the Church toiled. The decline of that is the strength of this, because through their sin, salvation came to the gentiles.

She had spent all her substance on physicians and could not be healed by any. By physicians, he either means false theologians, philosophers, or secular law doctors who, discussing virtues and vices with great subtlety, promised to provide useful teachings for mortals on seeing and believing, or he certainly means the unclean spirits themselves who, as if advising men, suggested that they should already be worshiped as God. The more Gentile civilization spent its strength on listening to these, the less it could be cured of its own filth of iniquity. Hence, Mark, writing about this woman, says: "And she had suffered much from many physicians, and had spent all that she had, and was no better but rather grew worse." But when she learned that the people of the Jews were sick, and recognized the true physician from heaven to be present, she also began to hope for and seek a remedy for her own ailment.

Now the issue of blood may be taken in two ways, that is, both for the prostitution of idolatry, and for those things which are done for the delights of the flesh and blood.

Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice, promised that they would give to mortals useful instructions for life; or suppose that by the physicians are signified the unclean spirits themselves, who by giving as it were advice to men, procure themselves to be worshipped as God, on listening to whom the Gentiles the more they consumed the strength of their natural industry, so much the less were they able to be cured from the pollution of their iniquity.

And a certain woman was in a flow etc. After the desirable presence of Christ has been shown, his admirable power is shown in the wondrous healing from a flow of blood. The Evangelist shows that this healing proceeded from admirable omnipotence, both on account of the long duration of the illness in the woman, and on account of the impossibility of curing by medical art, and on account of the ease of the remedy from the Savior.

First, therefore, as to the long duration of the unclean affliction in the woman, it is said: And a certain woman was in a flow of blood for twelve years. This was an unclean affliction, and therefore difficult to bear; Leviticus fifteen: "A woman who suffers a flow of blood, if it does not cease to flow, as long as she is subject to this affliction, she is unclean." It was difficult to heal on account of its persistence, because it was already of long standing: Sirach ten: "A prolonged illness weighs upon the physician." This affliction was therefore unclean, continuous, and of long duration; therefore degrading to live with, grievous to endure, and difficult to heal. Whence she could say that word of Lamentations three: "He has made my skin and my flesh old," and that word of the Psalm: "My loins are filled with illusions, and there is no soundness in my flesh." This woman, according to Ambrose, seems to have been Martha. For he says: "Christ dried up the copious flow of blood in Martha and cast out demons from Mary."

Second, regarding the impossibility of human assistance through art, it is added: Who had spent all her substance on physicians, seeking a remedy for her cure, according to the counsel of Ecclesiasticus thirty-eight: "Honor the physician for the need you have of him, for the Most High has created him." He says this, however, concerning the honor of gifts, not of words: whence she had honored them, because she had spent all her substance. And therefore it is probable that, if the illness had been curable, it would have been cured through art. — Nevertheless, art did not avail: whence he adds: Nor could she be cured by anyone, and thus neither by nature nor by art could she be helped, so that there might be verified in her that word of Wisdom sixteen: "Neither herb nor poultice healed them, but your word, O Lord, which heals all things."

Whence note that nature can do nothing without supernatural power, nor can art do anything without nature: whence where nature does not assist, art does not avail but rather harms, as in this woman, of whom it is said in Mark five that "she had suffered much from many physicians and had spent all she had, nor had she improved at all, but rather grew worse." But Luke the physician passes over this in silence, speaking more courteously of physicians. — From which it is gathered that the art of physicians is praiseworthy when it follows supernatural power and the underlying nature. Whence it is said in Ecclesiasticus thirty-eight: "Give place to the physician, let him not depart from you." But then the work of the physician will be blameworthy when he neglects either to consider nature or does not set divine power first, as is said of Asa in Second Chronicles sixteen: "Asa fell grievously ill with a disease of the feet, and yet he did not seek the Lord, but rather trusted in the art of physicians"; and it follows that "he died."

On the way, he saved the woman who was the victim of a severe and incurable malady. No one could stop her issue of blood that ruined the art of physicians. No sooner had she touched the hem in faith, than he immediately healed her. A miracle so glorious and revealed was, so to speak, the work merely of Christ's journey.

Certainly the woman who had the issue of blood of twelve years' standing did not touch the Lord Himself, but only the hem of His garment, with a view to her cure.

Glory to you, hidden offspring of Being, because the hidden suffering of her that was afflicted proclaimed your healing. Using a woman whom they could see, he enabled them to see the divinity that cannot be seen. The Son's divinity became known through his healing, and the afflicted woman's faith was revealed through her being healed. She caused him to be proclaimed, and she was proclaimed with him. Truth was being proclaimed together with its heralds. If she was a witness to his divinity, he in turn was a witness to her faith.She poured faith on him by way of reward, and he bestowed healing on her as the outcome of her reward. Since the woman's faith had become public, her healing also was proclaimed in public. The physicians were put to shame about their remedies because his power became resplendent and magnified the Son. It became evident how great faith surpasses the healing art and how hidden power surpasses visible remedies.

If the woman once cured had withdrawn from him in secret, our Lord would have deprived her of a crown of victory. It was fitting that the faith that shined out brightly in hidden agony was publicly crowned. He wove an eloquent crown for her, because he said to her, "Go in peace." The peace he gave was the crown of her victory. When he said, "Go in peace," he did not end here but also added, "Your faith has saved you," so that they would know who was this crown's Lord. This would make known that the peace his mouth wove was the crown that crowned her faith. "Your faith has saved you." If it was faith that restored her to life, it is clear that he crowned her faith with a crown. This is why he cried out, "Who touched my garments?" He said this so all the people might know who touched more than anyone else did. She chose to honor him more than others do, first, by approaching from behind, and second, in that she touched the fringe of his cloak. It was also fitting that he would honor her before all of these, she who chose to honor him more than all these.

(Eccles. Hist. l. vii. c. 18.) Now they say that the woman set up in Paneas (Cæsarea Philippi, whence she came) a noble triumphal monument of the mercy vouchsafed to her by the Saviour. For there stood upon a lofty pedestal near the entrance to her house a brasen statue of a woman on bended knees, and with her hands joined as if in prayer; opposite to which was erected another statue like to a man, made of the same material, clothed in a stole, (διπλοῑς.a) and holding forth his hand to the woman. At his feet upon the base itself a strange kind of plant was growing, which reaching to the hem of the brasen stole, was said to be the cure of all diseases. And they said that this statue represents Christ. It was destroyed by Maximinus.

Then a woman, weak and timid, touched his sacred garment's hem: Instant was his blessed healing, and the pallor left her cheek, As the hemorrhage she had suffered Through so many years was stopped.

Allow me some indulgence in my effort against the heretic. Jesus is touched by the woman who had an issue of blood, He knew not by whom.

(non occ.) Of how great praise then is this woman worthy, who with her bodily powers exhausted by the continual issue of blood, and with so great a crowd thronging around Him, in the strength of her affection and faith entered the crowd, and coming behind, secretly touched the hem of His garment.

She came up behind and touched the fringe of His garment, and immediately her flow of blood ceased. The Church approaches and touches the Lord, who draws near to Him through the truth of faith. She comes up behind Him, either according to what He Himself said: "If anyone serves Me, he must follow Me" (John 12), and elsewhere it is commanded: "You shall walk after the Lord your God"; or because, not seeing the Lord present in the flesh, after the sacraments of the temporal dispensation were accomplished, she began to follow His footsteps through faith. She touches the fringe of His garment and restrains the flow of blood because blessed and truly to be purified is he who touches even the hem of the word with the hand of faith. For it is very rare to find one who deserves to recline on His chest or anoint His head with pure nard, since even that great one deemed himself unworthy to carry His sandals; and great too was she who merited to anoint His feet and wipe them with her hair.

And He Himself says, If any man serve me, let him follow me. (John 13:26.) Or, because not seeing Christ present in the flesh, now that the sacraments of the temporary dispensation were completed, the Church began to follow His footsteps through faith.

Or one believing woman touches the Lord, since Christ who is afflicted beyond measure by the diverse heresies multiplying around Him, is faithfully sought by the heart alone of the Catholic Church.

Third, regarding the ease of perfect healing from the Savior, it is added: She came up from behind and touched the fringe of his garment. She came up, because she believed; Hebrews eleven: "He who comes must believe"; from behind, because she was afraid, just as a sister of hers, Mary, above in chapter seven: "Standing behind at the feet of the Lord." She touched, because she hoped to be healed; Matthew nine: "She said within herself: If I touch the fringe of his garment, I shall be healed." She touched, moreover, the fringe, that is, the lowest part of his garment, considering herself unclean and honoring the power of Christ, who can give healing through the lowliest things.

And because she believed and hoped, she therefore easily obtained what she sought. For this reason it is added: And immediately her flow of blood stopped: from which the wondrous power of God is apparent, which cured so prolonged and so grave a disease immediately at the touch of one small part of the garment. Wondrous therefore is the power of Christ, which through faith in him makes the impossible easy, according to that passage in Mark 9: "If you can believe, all things are possible to him who believes"; and John 14: "He who believes in me, the works that I do, he also shall do, and greater than these shall he do"; and Acts 19: "God worked no small miracles through the hand of Paul, so that even from his body handkerchiefs and aprons were carried away, and diseases departed from them." If therefore it is so salutary to touch the fringe of his garment through faith, how salutary will it be to hold Christ himself? Whence Bernard says: "It is sweet enough to seek you, good Jesus, sweeter still to hold you"; whence the bride in Song of Songs 3: "I held him and would not let him go." "Sweet indeed is the touching of you; for even this joyful act is not without fruit. For the woman of the Gospel by a happy theft touched the fringe of Jesus, and immediately there stopped in her the flow of carnal enticement, carnal delight, and carnal care."

What made that sick woman wish to remain hidden? The law of wise Moses imputed impurity to any woman who was suffering from a flow of blood and everywhere called her unclean. Whoever was unclean could not touch any thing that was holy or approach a holy man. For this reason the woman was careful to remain concealed, for fear that having transgressed the law she should have to bear the punishment which it imposed. When she touched, she was healed immediately and without delay.

For it was not lawful for the unclean either to touch any of the holy saints, or come near a holy man.

But not the garments alone saved her, (for the soldiers also allotted them among themselves,) but the earnestness of her faith.

But as when a man turns his eye to a shining light, or puts fuel to the fire, immediately they have their effects; so indeed he who brings faith to Him who is able to cure, immediately obtains his cure; as it is said, and immediately her issue of blood stanched.

For she believed, and was saved, and as was fitting first touched Christ with her mind, then with her body.

Secondly, there is added the disclosure of the truth discovered through another's confession, when it is said: But the woman, seeing that she was not hidden from him; whence she could say that word of the Samaritan woman, John 4: "Lord, I perceive that you are a Prophet." For which reason she too could bear similar testimony with that woman and therefore say: "Come and see a man who told me all things whatsoever I have done." This one was truly another Solomon, nay wiser than he, of whom it is said in Third Kings 10: "There was no word that could be hidden from the king"; because he is the one of whom Daniel 2 says: "He knows what is established in darkness, and light is with him." And because she had already recognized his power in its effect and perceived his wisdom in his word, therefore she understood that she could not escape. — And for this reason it is added: And trembling, she came and fell down at his feet, to honor his Majesty; Micah 6: "What worthy thing shall I offer to the Lord? Shall I bow the knee to God most high?" And this with trembling, because God regards only such persons; Isaiah, last chapter: "To whom shall I look, but to the poor little one who trembles at my words?" And therefore, Philippians 2: "Work out your salvation with fear and trembling, for God works in you both to will and to accomplish according to his good will."

And because nothing pertains more to the honor of Majesty than the manifestation of truth, therefore it is added: And for what cause she had touched him, she declared before all the people, namely how she was immediately healed; because, Tobit 12, "it is honorable to reveal and confess the works of God." And therefore the Angel said: "Bless the God of heaven and confess to him before all the living, because he has shown his mercy to you."

It says, "Servants came to the ruler, saying, 'Do not trouble him.' " Still they were without faith in the resurrection, which Jesus foretold in the law and fulfilled in the gospel. When he came into the house, he approved a few eyewitnesses to the imminent resurrection, because many did not immediately believe the resurrection. Then, as the Lord said, " 'The girl is not dead but sleeps,' they laughed him to scorn." Whoever does not believe, jeers. Those who think they are dead will weep for their dead, but when there is faith in resurrection, there is the appearance not of death but of sleep.

But still also were the servants of the ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilled in the Gospel; therefore say they, Do not trouble him; (Ps. 16.) as if it were impossible for Him to raise the dead.

(de Con. Ev. l. ii. c. 28.) But since Matthew states the ruler of the synagogue to have told our Lord that his daughter was not on the point of death but quite dead, and Luke and Mark say, that she was not yet dead, nay, even go so far as to say that there came some afterwards, who told her death; we must examine, lest they should seem to be at variance. And we must understand that for the sake of brevity, Matthew chose rather to say, that our Lord was asked to do what it is obvious He did, namely, to raise the dead. For our Lord needs not the words of the father concerning his daughter, but what is more important, his wishes. Certainly, if the other two or any one of them had mentioned that the father had said what those who came from the house said, that Jesus need not be troubled because the maid was dead, His words which Matthew has related would seem to be at variance with his thoughts. But now to those who brought that message, and said that the Master need not come, it is not said that the father assented. The Lord therefore did not blame him as distrustful, but the more strongly confirms his belief. As it follows, But when Jesus heard it, he answered the father of the girl, Believe only, &c.

While he was still speaking, someone came from the house of the synagogue ruler, saying to him: "Your daughter is dead; do not trouble the Teacher." As the woman was healed from the issue of blood, immediately the death of the synagogue ruler's daughter is announced, because while the Church is cleansed from the stain of vices and, due to the merit of faith, is called a daughter, immediately the synagogue, which is of infidelity and envy, is dissolved by the law. Of infidelity indeed, because it did not want to believe in Christ; of envy truly, because it grieved that the Church believed. For it is written in the Acts of the Apostles: On the following Sabbath almost the whole city came together to hear the word of the Lord. But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, reviling the way before the multitude (Acts XIII).

"Do not trouble the Teacher," is said even today by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore do not think it should be interceded for its resurrection. But what is impossible with men is possible with God (Luke XVIII). Hence it follows:

But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had believed.

While he was still speaking, etc. After the Evangelist showed Christ as lord of bodies through the healing of the woman with the issue of blood, here he shows Christ as lord of souls through the raising of the girl. Now this part has four sections: in the first of which there is set forth the solidity of faith by way of disposing. Second, there is joined the fitness of testimony by way of approving, at: And when he had come to the house, etc. Third, there is shown the sublimity of command by way of effecting, at: But he, taking her by the hand. Fourth, there is noted the renown of the miracle by way of terminating, at: And he commanded that she be given something to eat. And thus the miracle is perfectly described with respect to the fourfold genus of cause.

The solidity of faith of the ruler of the synagogue is described in a twofold respect: first with respect to human dissuasion and with respect to divine persuasion: by the first it is tested and by the second it is strengthened.

First, therefore, as to the testing of faith through human dissuasion, it is said: While he was still speaking, namely Jesus, someone came to the ruler of the synagogue: he came, however, not as an aid like a good angel, as is said in Daniel ten: "Michael, one of the chief princes, came to my aid"; but as a bad messenger he came to impede. On account of which he adds: Saying to him: Your daughter is dead, and thus there can be no hope of life, according to that passage of Second Kings twelve: "Now, since the child is dead, why should I fast? Can I bring him back any more? I shall go to him rather; he will not return to me."

And therefore he adds: Do not trouble the Master anymore, that is, to lead him with you in vain with toil. This indeed was the word of one not believing that Christ could raise the dead. For he was ignorant of that divine word in John 5: "For the hour is coming, that those who are in the tombs shall hear the voice of the Son of God, and those who hear shall live." Hence this messenger was not speaking out of reverence, as the centurion did, above in chapter seven: "Lord, do not be troubled," but out of distrust, as if to say that word of Job 7: "My days have passed more swiftly than a web is cut by the weaver, and they are consumed without any hope."

And afterwards there met them from the ruler of the synagogue's house a messenger, saying: "Thy daughter is dead: trouble not the Teacher." What, then, was Christ's answer, seeing that He possesses universal sovereignty; that He is Lord of life and death; and by the all-powerful determination of His will accomplishes whatsoever He desires? He saw the man oppressed with the weight of sorrow, swooning, and stupefied, and all but despairing of the possibility of his daughter being rescued from death. For misfortunes are able to disturb even an apparently well-constituted mind, and to estrange it from its settled convictions. To aid him, therefore, He gives him a kind and saving word, fit to sustain him in his fainting state, and work in him an unwavering faith, saying, "Fear not: only believe, and she shall live."

When the woman was healed, our Lord said, "Who touched me?" so that she could profess her healing before everyone. Also in the case of the little girl, he said, "She is sleeping" so that the spectators might testify that she was dead, and then seeing her restored to life, these who scorned would be converted into believers. The witness given by them concerning the death of the little girl and her restoration to life performed by the Lord was a witness in anticipation of his death. Those who would see that he was alive again would not deny it.

(Hom. 31. in Matt.) Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the ruler of the synagogue may expire, and messengers come to tell Him. As it is said, While he yet spake, there cometh one from the ruler of the synagogue's house, saying unto him, Thy daughter is dead.

Therefore having entered into the house, He called a few to be judges of the coming resurrection: for the resurrection was not soon believed by the many. What then was the cause of this great difference? In a former case the widow's son is raised up before all, here a few only are set apart to judge. But I think that herein the mercy of the Lord is shown, since the widowed mother of an only son suffered no delay. There is also the token of wisdom, that in the widow's son we should see the Church quick in believing; in the ruler of the synagogue's daughter, the Jews about indeed to believe, but out of a great many only a few. Lastly, when our Lord says, She is not dead, but sleepeth, they laughed Him to scorn. For whoever believes not, laughs. Let them therefore mourn their dead who think they are dead. Where there is a belief of the resurrection, the notion is not of death but of rest.

And when he came to the house, he did not allow anyone to enter with him except Peter, James, and John, and the father and mother of the girl. Previously, the son of the widow was publicly raised, here several witnesses are removed. Therefore, I think that the kindness of the Lord is again shown in this, because the widow, being the mother of an only child, did not suffer delays, and therefore, to avoid further affliction, maturity is added. It is also a form of wisdom, in that the son of the widow quickly believed in the Church, in the daughter of the ruler of the synagogue, indeed, the Jews will believe, but fewer of the many.

And when he had arrived, etc. Here secondly, after the solidity of the disposing faith, the Evangelist adds the suitability of the approving testimony. For the proof of the raising, however, testimony is required concerning life restored and concerning life lost; therefore witnesses are brought forward with respect to both.

First therefore, as regards the persons suitable for testifying concerning the miraculous raising, it is said: And when he had come to the house, where namely the girl was to be raised, which was a house of mourning, to which it is profitable to go, according to that passage of Ecclesiastes 7: "It is better to go to the house of mourning than to the house of feasting"; because "in that is the end of all" etc.

And because the mysteries of God are not to be opened to all—John 15: "The servant does not know what his lord does"—therefore it is added: He did not permit anyone to enter with him, according to that passage of Sirach 6: "Let those at peace with you be many, but let your counselor be one in a thousand."

But because the disciples were his friends, according to what he says in John 15: "But I have called you friends" etc., therefore he does not exclude all, but exempts from those excluded, when he adds: Except Peter, James, and John, who were the principal disciples; and hence these were taken up at the Transfiguration, below in chapter 9 and Matthew 17: "Jesus took Peter and James and John, his brother" etc.

And because "it is necessary to have testimony" not only from those within, but also "from those who are without," according to that passage of 1 Timothy 3, therefore he joins two persons to the disciples, when he says: And the father and mother of the girl, so that thus "in the mouth of two or three witnesses" the firm testimony of truth may stand.

Whence it appears that according to the literal sense there is a suitability of testimony both as regards the persons and as regards the number, because it has nothing superfluous, nothing lacking.

According to the spiritual understanding, this is not devoid of mystery. For Peter, who is interpreted as "the one who recognizes," designates faith; James, who is "the wrestler," designates hope; John, in whom is grace, designates charity. And these three virtues are most intimate to the Lord and concur in the raising of the sinner from death, which is designated in the raising of the girl. For faith concurs: John 11: "He who believes in me, even if he should die, shall live." Likewise hope: Psalm: "Behold, the eyes of the Lord are upon those who fear him, and upon those who hope in his mercy, that he may deliver from death." Likewise charity; 1 John 4: "In this the charity of God appeared, that he sent his only-begotten Son, that we might live through him." — Moreover, the father and mother are teachers of the Law: the father, who instructs in faith, according to that passage of 1 Corinthians 4: "In Christ Jesus through the Gospel I have begotten you"; the mother, who nurtures in morals, according to that passage of Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." And concerning these, Proverbs 6: "Keep, my son, the commandments of your father, and do not forsake the law of your mother." — Now these are present with Christ when he raises the sinner.

But that this point is true, that that number which is called five, which agrees in no respect with their argument, and does not harmonize with their system, nor is suitable for a typical manifestation of the things in the Pleroma, [yet has a wide prevalence,] will be proved as follows from the Scriptures. ... Again, five men are said to have been with the Lord when He obtained testimony from the Father,-namely, Peter, and James, and John, and Moses, and Elias. The Lord also, as the fifth person, entered into the apartment of the dead maiden, and raised her up again; for, says [the Scripture], "He suffered no man to go in, save Peter and James, and the father and mother of the maiden."

(ubi sup.) But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might imitate them. He took also the parents as witnesses, lest any should say the evidence of the resurrection was false. Luke adds to this also, that He shut out from the house those that were weeping, and showed that they were unworthy of a sight of this kind. For it follows, And they all wept, and bewailed her. But if He then shut them out, much more now. For then it had not yet been revealed that death was turned into sleep. Let no one then hereafter despise himself, bringing an insult to the victory of Christ, whereby He has overcome death, and turned it into sleep. In proof of which it is added, But he said, Weep not; she is not dead, but sleepeth, &c. showing that all things were at His command, and that He would bring her to life as if He were awakening her from sleep.

When He was about to raise the dead He put all out, as teaching us to be free from vain-glory, and to do nothing for show, for when any one ought to perform miracles, he must not be in the midst of a great many, but alone and apart from the other. As it follows, And when he came into the house, he suffered no man to go in, save Peter, and James, and John. Now these only He permitted to enter as the Heads of His disciples, and able to conceal the miracle. For He did not wish to be revealed to many before His time, perhaps on account of the envy of the Jews. So also when any one envies us, we ought not to make known to him our righteousness, lest we give him an occasion of greater envy.

And they laughed at him, knowing that she was dead. Because they preferred to mock the word of the one raising than to believe, they were deservedly excluded outside, unworthy to see the miracle of the resurrection.

But because "the natural man does not perceive the things that are of God," First Corinthians two: therefore it is added: And they derided him, knowing that she was dead. For he who is certain about something not only does not believe, but even derides the one persuading the contrary. And since divine wisdom frequently persuades the contrary of human knowledge, hence it is that man through human knowledge mocks God, and thus is made foolish: Jeremiah ten: "Every man is made foolish by his own knowledge." For that knowledge is foolish which derides wisdom: First Corinthians one: "God has made foolish the wisdom of this world." And because, as it is said in Proverbs eighteen, "the fool does not receive words of prudence, unless you say those things which revolve in his heart"; therefore these people did not receive but derided: Proverbs fifteen: "The fool mocks the discipline of his father"; and therefore they were not suitable witnesses for the restoration of life, but only for the loss of life. Therefore they were cast out, according to what is said in Matthew nine: "When the crowd had been cast out, he entered and took the girl by the hand," etc.

(ubi sup.) They yet nevertheless laughed Him to scorn. For it follows, And they laughed him to scorn. He did not reprove them nor put an end to their laughter, that laughter also might be a sign of death. For since generally, after a miracle has been performed men continue unfaithful, He takes them by their own words.

And her spirit returned, and she immediately got up. Mark says it this way: And immediately the girl got up and walked. And spiritually it teaches that whoever recovers from the death of the soul with Christ strengthening him by the hand, ought not only to rise from the filth of vices, but also immediately progress in good deeds.

And He commanded that she be given something to eat. He ordered her to eat, given as a testimony of life resurrected, so that it would be believed as truth and not a phantom. But if someone has risen from spiritual death, it is necessary that they soon be satiated with heavenly bread, and of course become a partaker of the divine word and the sacred altar. For according to moral understanding, those three dead ones whom the Savior raised in the bodies signify three kinds of the resurrection of souls. Indeed, some by giving in to the consent of evil delight, with the sin's thought hidden, bring death upon themselves. But indicating that he brings such to life, the Savior raised the daughter of the synagogue leader, who was not yet carried outside but was dead inside the house, as if concealing vice secretly in the heart. Others, not only by consenting to noxious delight but also by performing the very evil they delight in, bring their dead almost outside the gates. And demonstrating that He brings these to repentance, He raised the young son of a widow carried out outside the gates and restored him to his mother. For He restored the soul repenting from the darkness of sin to the unity of the Church, as we have also taught before. However, some, not only by thinking or acting illicitly, but by the habit of sinning itself, almost corrupt themselves by burying. Yet, neither is the power and grace of the Savior less in raising them if there are solicitous thoughts watching over their health, as devoted sisters to Christ. For indicating this, He raised Lazarus, already four days in the tomb, and attested by his sister as already stinking. For the worst deeds often accompany a harmful reputation. It should be noted, however, that the more severe the death of the soul that comes upon it, the more persistent the fervor of repentance must be that it deserves to rise. Secretly wishing to show this, the Lord resurrects the dead girl lying in the room with a modest and gentle voice, saying: "Child, arise." And because of the ease of resurrection, He denied that she had already died. The young man carried outside, He strengthens with more words so that he must revive, saying: "Young man, I say to you, arise." But the one dead for four days, to be able to release the long-sealing tomb, Jesus groaned in spirit, troubled Himself, shed tears, groaned again, and cried with a loud voice: "Lazarus, come forth" (John 11). And thus at last, he who was in despair, with the weight of darkness dispelled, is returned to life and light. But it should also be noted that since public guilt requires a public remedy, but minor sins can be erased by lighter and private repentance, the girl lying in the house rises with few witnesses, who are also instructed not to divulge the miracle.

Secondly, as regards the subsequent efficacy, it is added: And her spirit returned, through intimate union, according to what is said in Third Kings 17: "The soul of the child returned into him, and he revived"; and she arose immediately, through vital operation. For to arise is the operation of the living, just as to fall is of the dying.

And note that this girl in her raising is said to have arisen, and the young man to have sat up, above in chapter seven, but Lazarus to have come forth bound hand and foot, in John 11: because, as was touched upon above, by the girl dead in the house is understood the sin of thought; by the young man at the gate, the sin of action; by Lazarus in the tomb, the sin of habit. And since, in proportion as sins are graver, they leave greater consequences, therefore he who sinned only by thought, once brought to life, immediately arises, because little difficulty remains; but he who sinned in deed sits up, because a proneness still remains; but he who sinned by habit is bound, because he has a great proneness binding him in evil and impeding him from good, even after he has been restored to life. And according to this, a heavier penance ought to be imposed on each respectively.

And he commanded that she be given something to eat. Here, fourthly and lastly, the clarity of the miracle is touched upon, as something to be made manifest for the benefit of faith and to be concealed against the vanity of glory. Whence first is set forth the useful manifestation; and secondly, the humble concealment, because, as Gregory says, "the work ought to be in the open, yet the intention should remain hidden."

First, therefore, as regards the useful manifestation of the miracle, it is said: And he commanded that something be given her to eat, so that the raising might be proven not phantastic but true, just as he himself proved his own resurrection, below in the last chapter: "Have you here anything to eat?" and the raising of Lazarus, John 12, where it is said that "Lazarus was one of those reclining at table." Moreover, he gives a sign to the senses of a true raising, so that he might elevate minds to an excess of admiration.

(Severus.) He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man what was done; showing that He is the Giver of good things, but not covetous of glory, and that He gives the whole, receiving nothing. But he who seeks after the glory of his works has indeed shown forth something, but receives something.

And his parents, he says, were amazed, and he commanded them not to tell anyone what had happened. The young man was raised outside the gate, with a large crowd accompanying and watching. Lazarus, called forth from the tomb, became so widely known to the people that due to the witness of those who saw it, many crowds met the Lord with palms, and many from among the Jews went away and believed in Jesus. The Lord recognized a fourth dead man, as informed by the disciple; but since there were no living ones to beseech the Lord for his rescue: "Let the dead bury their own dead," he said (Matt. 13); that is, let the wicked weigh down the wicked with harmful praises, and since there is no righteous person present to correct in mercy, let the sin of the sinner anoint their head.

Whence it is also added: And her parents were astonished, as though unable to bear the magnitude of divine power: Isaiah 29, "Behold, I will proceed to do a marvelous work among this people, a great and stupendous miracle." Moreover, this astonishment elevated the faith of believers to an excess, according to that passage in Acts 10: "The faithful of the circumcision were astonished," etc.

Second, as regards the humble concealment, it is added: He commanded them to tell no one what had been done, wishing to humbly remain hidden and to give an example of humility, just as he commanded the disciples, Matthew 17: "He commanded them: Tell the vision to no one," etc.; in which he shows that we ought to wish to remain hidden in great deeds. Whence Augustine: "Hide what you do, as much as you can; but if you cannot entirely, let there be in your soul the will to conceal." — And note that there is a precept of execution, as the Decalogue; of testing, as concerning the sacrificing of the son of Abraham, Genesis 22; and of instruction, as here. In the first, the intellect is invited to knowing, the affection to willing, the effect to executing. In the second, the affection is invited, but not the effect. In the third, only the intellect is instructed; the affection is not bound, nor is the effect prohibited. And thus is that precept understood.

John stands in a mystical sense, the Law having ceased, and Jesus comes, bringing the grace of the Gospel, to which that same Law bears testimony. Jesus walks, to collect disciples.

"The next day, John stood, and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God!" Assuredly, in a special sense, the Lamb; for the disciples were also called lambs: "Behold, I send you as lambs in the midst of wolves." They were also called light: "Ye are the light of the world;" but in another sense is He called so, concerning whom it was said, "That was the true light, which lighteth every man that cometh into the world." In like manner was He called the dove in a special sense, alone without stain, without sin; not one whose sins have been washed away, but One who never had stain. For what? Because John said concerning the Lord, "Behold the Lamb of God," was not John himself a lamb? Was he not a holy man? Was he not the friend of the Bridegroom? Wherefore, with a special meaning, said John of Him, "This is the Lamb of God;" because solely by the blood of this Lamb alone could men be redeemed.

"John stood, and two of his disciples." Behold two of John's disciples: since John, the friend of the Bridegroom, was such as he was, he sought not his own glory, but bore witness to the truth. Did he wish that his disciples should remain with him and not follow the Lord? Rather he himself showed his disciples whom they should follow. For they accounted of him as though he were the lamb; and he said, "Why do you give heed to me? I am not the lamb; behold the Lamb of God," of whom also he had already said, Behold the Lamb of God. And what benefit does the Lamb of God confer upon us? "Behold," he says, "who taketh away the sin of the world." The two who were with John followed Him when they heard this.

(Tr. vii. c. 8) John was the friend of the Bridegroom; he sought not his own glory, but bare witness to the truth. And therefore he wished not his disciples to remain with him, to the hindrance of their duty to follow the Lord; but rather showed them whom they should follow, saying, Behold the Lamb of God.

(Tr. vii. c. 5) For He alone and singly is the Lamb without spot, without sin; not because His spots are wiped off, but because He never had a spot. He alone is the Lamb of God, for by His blood alone can men be redeemed. (c. 6). This is the Lamb whom the wolves fear; even the slain Lamb, by whom the lion was slain.

(Hom. in Vigil. S. And.) John stood, because he had ascended that citadel of all excellences, from which no temptations could cast him down: his disciples stood with him, as stout-hearted followers of their master.

"The next day again John stood," etc. Above he set forth two testimonies; here follows the third, which he bore while Christ was walking before him; and the testimony is described along with its fruit. First, therefore, the testification itself is noted; second, the conversion of the disciples: third, the reception of the converted; fourth, the bearing of fruit by those received; fifth, the acceptance of the fruit-bearing or the preaching.

Therefore first is noted the testification itself, which was made in the presence of the Lord and of John's disciples: therefore he says: "The next day John stood again, and two of his disciples," who were namely suited to hear testimony concerning Christ, because they were disciples, humble, because adhering to their master, and because loving one another: whence they were disciples, they were with their master, they were two: as Gregory says: "Charity cannot exist between fewer than two"; whence in Luke 10 it is said: "He sent them two by two before his face."

There is a question about the giving of this testimony. For it is said that John was standing and bore witness before two disciples. Against: John was sent to announce Christ beforehand; therefore it seems that he ought not to stand but to go about, so that he might proclaim the name of Christ. Likewise, he seems envious, because he spoke only to two, when he ought to tell everyone, "so that all might believe through him."

It must be answered that the testimony of John, in order to be believed, had to be authoritative, agreeable or accepted, and not suspect: because it was authoritative, therefore he stood, he did not go about; because it was accepted, therefore he offered testimony not to just anyone, but to those seeking and wishing to know; because it was not suspect, he did not thrust himself forward to announce; whence Chrysostom says: "The testimony would have been suspect if he had thrust himself forward to preach in this way, and the Jews would have been provoked to contradict."

"Again," saith the Evangelist, "John stood, and saith, Behold, the Lamb of God." Christ utters no word, His messenger saith all. So it is with a bridegroom. He saith not for a while anything to the bride, but is there in silence, while some show him to the bride, and others give her into his hands; she merely appears, and he departs not having taken her himself, but when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride's right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had committed them to Him.

And here we may remark, not this only, but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king's son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man's nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

"Why then doth not John take his disciples apart, and converse with them on these matters, and so deliver them over to Christ, instead of saying publicly to them in common with all the people, 'Behold the Lamb of God'?" That it may not seem to be a matter of arrangement; for had they gone away from him to Christ after having been privately admonished by him, and as though to do him a favor, they would perhaps soon have started away again; but now, having taken upon them the following Him, from teaching which had been general, they afterwards remained His firm disciples, as not having followed Him in order to gratify the teacher, but as looking purely to their own advantage.

On account of the fickleness of his listeners, John is compelled to repeat the same things, so that at least by continuous testimony he might accomplish something. And he was not deceived in this; but he brought two disciples to Christ. Being a true groomsman, he did everything to bring human nature to her bridegroom. For this reason Christ, as the bridegroom, is silent, and the mediator proclaims everything. And the Lord, as the bridegroom, comes to the people. At weddings it is customary for the bride not to come to the bridegroom, but the bridegroom to the bride, even if he be a king's son. So too the Lord, desiring to betroth our nature to Himself, came down to her on earth Himself, and when the marriage was accomplished, He took her with Him when He ascended to the house of His Father.

Above, the Evangelist presented the Baptist's testimony to the people; here he presents his testimony to John's disciples. First, his testimony is given; secondly, the fruit of this testimony (v 37). As to the first he does three things: first, the one giving the testimony is described; secondly, his way of testifying is given (v 36); and thirdly, his testimony itself, Look! There is the Lamb of God.

The witness is described when he says, On the following day John was standing there again with two of his disciples. In saying standing, three things are noted about John. First, his manner of teaching, which was different from that of Christ and his disciples. For Christ went about teaching; hence it is said: "Jesus traveled over all Galilee" (Mt 4:23). The apostles also traveled the world teaching: "Go to the whole world, and preach the good news to every creature" (Mk 16:15). But John taught in one place; hence he says, standing, that is, in one place, on the far side of the Jordan. And John spoke of Christ to all who came to him.

The reason why Christ and his disciples taught going about is that the preaching of Christ was made credible by miracles, and so they went to various places in order that the miracles and powers of Christ might be made known. But the preaching of John was not confirmed by miracles, so that it is written, "John performed no sign" (below 10:41), but by the merit and sanctity of his life. And so he was standing in one place so that various people might stream to him and be led to Christ by his holiness. Furthermore, if John had gone from place to place to announce Christ without performing any miracles, his testimony would have been quite unbelievable, since it would seem to be inopportune and he would seem to be forcing himself upon the people.

Secondly, John's perseverance in the truth is noted, because John was not a reed shaken by the wind, but was firm in the faith; "Let him who thinks that he stands, take heed so he will not fall" (1 Cor 10:12); "I will stand my watch" (Hb 2:1).

Thirdly, and allegorically, it is noted that to stand is, in an allegorical sense, the same as to fail or cease: "The oil stood," i.e., failed (2 Kgs 4:6). So when Christ came John was standing, because when the truth comes the figure ceases. John stands because the law passes away.

(Hom. 1) The Lamb therefore he calls Him; for that He was about to give us freely His fleece, that we might make of it a wedding garment; i. e. would leave us an example of life, by which we should be warmed into love.

(Hom. in Vigil. S. And.) The walking of Jesus has a reference to the economy of the Incarnation, by means of which He has condescended to come to us, and give us a pattern of life.

"And looking upon Jesus walking, he says: Behold, the Lamb of God": in distinction from the typical and paschal lamb. Therefore he calls him Lamb so that he might draw the disciples to himself through meekness; Matthew 11: "Learn from me, for I am meek and humble of heart."

It should be noted that Christ was a man in the incarnation, on account of the perfection of wisdom; Zechariah 6: "Behold a man, the Orient is his name." A Lamb in the passion, on account of the meekness of patience; Isaiah 53: "He was led as a sheep to the slaughter, and as a lamb before its shearer he shall be silent and shall not open his mouth." A Lion in the resurrection, on account of the strength of power; Apocalypse 5: "Behold, the Lion of the tribe of Judah has conquered"; and there it is said that "the Lamb was slain."

It is asked about the testimony "Behold, the Lamb of God": Since he added nothing more, the testimony seems to have been insufficient, because this can be said of any saint, especially of the Apostles: Luke 10: "Behold, I send you as lambs among wolves." Likewise, why does he describe him by the name of lamb rather than of another animal?

It must be said that he was called Lamb by John because in the lamb he was prefigured, Exodus 12, and foretold by the Prophets, Isaiah 16. And because the Gospel ought to be consonant with the Law, therefore he was pointed out by John under the name of lamb. But the question still remains: why was he prefigured by the name of lamb or in a lamb? The response is: by reason of innocence; whence Exodus 12: "It shall be without blemish, a male, one year old." By reason of patience; Isaiah 53: "As a lamb before its shearer, he was silent." By reason of great usefulness, because he is wholly useful: for a sheep provides milk for drink, flesh for food, wool for clothing, skin for adornment. As to the objection that others are lambs: it must be said that the innocence of Christ differs from others, because he himself was without blemish, since his blemish was none; but other saints are without blemish because their blemishes have been wiped away by grace.

Again the next day after John stood, and two of his disciples, and looking upon Jesus as He walked, he saith, Behold the Lamb of God, Which taketh away the sin of the world.

Already had the blessed Baptist pointed Him out before; but lo, repeating again the same words, he points Jesus out to his disciples, and calls Him the Lamb of God, and says that He taketh away the sin of the world, all but bringing his hearers to remembrance of Him Who saith in the Prophets: I, even I, am He That blotteth out thy transgressions, and will not remember thy sins. But not in vain does the Baptist repeat the same account of the Saviour. For it belongs to skill in teaching, to infix in the souls of the disciples the not yet received word, not shrinking at repetition, but rather enduring it for the profit of the pupils. For therefore does the blessed Paul too say, To write the same things to you, to me indeed is not grievous, but for you it is safe.

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the "friend of the Bridegroom," since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And "looking upon Jesus walking, he saith, Behold the Lamb of God." Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For "the Lamb" declares both these things. And he said not, "Who shall take," or "Who hath taken"; but, "Who taketh away the sins of the world"; because this He ever doth. He took them not then only when He suffered, but from that time even to the present doth He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them.

As then The Word shows us His pre-eminence, and The Son His superiority in comparison with others, so "The Lamb, The Christ, that Prophet, the True Light, the Good Shepherd," and whatever other names are applied to Him with the addition of the article, mark a great difference. For there were many "Lambs," and "Prophets," and "Christs," and "sons," but from all these John separates Him by a wide interval. And this he secured not by the article only, but by the addition of "Only-Begotten"; for He had nothing in common with the creation.

And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity.

"Having seen," it says, "Jesus," that is, having before his eyes his joy about Jesus and the miracle, John said: "behold the Lamb."

Looking he saith, as if signifying by his looks his love and admiration for Christ.

The manner of his testifying is presented as being certain, because based on sight. So he says, seeing Jesus walking by. Here it should be remarked that the prophets bore witness to Christ: "All the prophets bear witness to him" (Acts 10:43). So did the apostles as they traveled the world: "You will be my witnesses in Jerusalem and in all of Judea and Samaria, and to the remotest parts of the world" (Acts 1:8). However, their testimony was not about a person then visible or present, but on one who was absent. In the case of the prophets about one who was to come; in the case of the apostles, about one who was now gone. But John bore witness when Christ was present and seen by him; and so he says, seeing Jesus, with the eyes of his body and of his mind: "Look on the face of your Christ" (Ps 83:10); "They will see eye to eye" (Is 52:8).

He says, walking, to point out the mystery of the incarnation, in which the Word of God assumed a changeable nature: "I came forth from the Father, and have come into the world," as it says below (16:28).

Then he gives John's testimony in saying, Look! There is the Lamb of God. He says this not just to point out the power of Christ, but also in admiration of it: "His name will be called Wonderful" (Is 9:6). And this Lamb did possess truly wonderful power, because being slain, it killed the lion—that lion, I say, of which it says: "Your enemy, the devil, goes about like a roaring lion, seeking whom he can devour" (1 Pt 5:8). And so this Lamb, victorious and glorious, deserved to be called a lion: "Look! The Lion of the tribe of Judah has conquered" (Rv 5:5).

The testimony he bears is brief, Look! There is the Lamb of God. It is brief both because the disciples before whom he testified had already been sufficiently instructed about Christ from the things they had heard from John, and also because this is sufficient for John's intention, whose only aim was to lead them to Christ. Yet he does not say, "Go to him," so that the disciples would not seem to be doing Christ a favor by following him. But he does praise the grace of Christ so that they would regard it as of benefit to themselves if they followed Christ. And so he says, Look! There is the Lamb of God, i.e., here is the One in whom is found the grace and the power which cleanses from sin; for the lamb was offered for sins, as we have said.

John having borne witness that Jesus was the Lamb of God, the disciples who had been hitherto with him, in obedience to his command, followed Jesus: And the two disciples heard him speak, and they followed Jesus.

Let us see what follows: "Behold the Lamb of God." This John said, and the two disciples heard him speak, and followed Jesus. Then Jesus turned and saw them following, and saith unto them, "What seek ye?" And they said, "Rabbi (that is to say, being interpreted, Master), where dwellest Thou?" They did not follow Him in such manner as that they should cleave to Him; for it is plain when they cleave unto Him, for He called them from the ship. For one of the two was Andrew, as you have just heard, and Andrew was the brother of Peter; and we know from the Gospel that the Lord called Peter and Andrew from the ship, saying, "Come ye after me, and I will make you fishers of men." And from that time they clave unto Him, so as not to go away. On the present occasion these two followed Him, not as those who were not again to leave Him, but to see where He dwelt, and to fulfill the Scripture: "Let thy foot wear out the threshold of His doors; arise to come to Him continually, and be instructed in His precepts." He showed them where He dwelt: they came and remained with Him. What a blessed day they spent, what a blessed night! Who can make known to us those things which they heard from the Lord? Let us also build in our heart, and make a house into which He may come and teach us, and have converse with us.

From [John's] disciples [Jesus] summoned two to follow him, and one of them, Andrew, led his brother Peter to him also. According to the spiritual sense, it is clear what it means to follow the Lord.… You follow the Lord if you imitate him. You follow the Lord if, insofar as human weakness allows, you do not abandon those examples of humility that, as a human being, the Son of God demonstrated. You follow [the Lord] if, by showing yourself to be a companion of his sufferings, you painstakingly long to attain communion in his resurrection and ascension.

"And the two disciples heard him speaking," that is, testifying, "and they followed Jesus," making use of the sound counsel of their master. They followed the light, because they had good works: whence below in chapter 3: "He who does the truth comes to the light, that his works may be made manifest."

And the two disciples heard him speak, and they followed Jesus.

Seest thou the fruit, handmaid of teaching, yielded therefrom? Seest thou how great gain accrued from repetition? Let him then who is entrusted with teaching learn from this, to show himself superior to all indolence, and to esteem silence more hurtful to himself than to his hearers, and not to bury the Lord's talent in listless sloth, as in the earth, but rather to give His money to the exchangers. For the Saviour will receive His own with usury, and will quicken as seed the word cast in. You have here a most excellent proof of what has been said. For the Baptist, not shrinking from pointing out the Lord to his disciples, and from saying a second time, Behold the Lamb of God, is seen to have so greatly profited them, as to at length even persuade them to follow Him and already to desire discipleship under Him.

Then Jesus turned and saw them following, and saith unto them, What seek ye?

Fitly does the Lord turn to them that follow Him, that thou mayest learn in act that which is sung, I sought the Lord, and He heard me. For while we do not yet seek the Lord by good habits and Tightness in believing, we are in some sort behind Him: but when, thirsting after His Divine law, we track the holy and choice way of righteousness, then at length will He look upon us, crying aloud what is written, Turn ye unto Me, and I will turn unto you, saith the Lord of Hosts. But He saith unto them, What seek ye? not as though ignorant (whence could it be so?), for He knoweth all things, as God; but making the question a beginning and root of His discourse.

Because the disciples of John heard him when he spoke about our Lord, they left their teacher and went after our Lord, because [John's] voice was not able to keep the disciples with him [John], but it sent them to the Word. It was indeed right that when the light of the sun came into view, the light of the lamp should vanish. Truly for this reason John remained, that his baptism would be brought to an end by the baptism of our Lord. Soon he died, so that he might be foremost among the dead, just as he was a sign of Sheol in his mother's womb.

"And the two disciples heard him, and followed Jesus."

Yet John had other disciples, but they not only did not "follow Jesus," but were even jealously disposed towards him. "Rabbi," says one, "He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him." And again they appear bringing a charge against him; "Why do we fast, but thy disciples fast not?" But those who were better than the rest had no such feeling, but heard, and at once followed; followed, not as despising their teacher, but as being most fully persuaded by him, and producing the strongest proof that they acted thus from a right judgment of his reasonings. For they did not do so by his advice, that might have appeared suspicious; but when he merely foretold what was to come to pass, that "He should baptize with the Holy Ghost, [and with fire,]" they followed. They did not then desert their teacher, but rather desired to learn what Christ brought with Him more than John. And observe zeal combined with modesty. They did not at once approach and question Jesus on necessary and most important matters, nor were they desirous to converse with Him publicly, while all were present, at once and in an off-hand manner, but privately; for they knew that the words of their teacher proceeded not from humility, but from truth.

Disciples, prepared by constant testimony, followed after Jesus not out of contempt for John, but most of all out of obedience to him, as he testified about Christ in the best way.

(in loc.) Observe then, that it was upon those who followed Him, that our Lord turned His face and looked upon them. Unless thou by thy good works follow Him, thou shalt never be permitted to see His face, or enter into His dwelling.

The fruit of his testimony is given when he says, Hearing this, the two disciples followed Jesus. First, the fruit resulting from the testimony of John and his disciples is given. Secondly, the fruit resulting from the preaching of Christ (v 43). In relation to the first: first, the fruit arising from John's testimony is given; secondly, the fruit coming from the preaching of one of his disciples (v 40). With respect to the first he does two things. First, he shows the very beginning of the fruit coming from John's testimony. Secondly, its consummation as accomplished by Christ (v 38).

He says, Hearing this, John saying, "Look! There is the Lamb of God," the two disciples, who were with him, followed Jesus, literally, going with him. First, the fact that it is John who speaks while Christ is silent, and that disciples gather to Christ through the words of John, all this points out a mystery. For Christ is the groom of the Church, and John, the friend and groomsman of the groom. Now the function of the groomsman is to present the bride to the groom, and verbally make known the agreements; the role of the groom is to be silent, from modesty, and to make arrangements for his new bride as he wills. Thus, the disciples are presented by John to Christ and espoused in faith. John speaks, Christ is silent; yet after Christ accepts them, he carefully instructs them.

We can note, secondly, that no one was converted when John praised the dignity of Christ, saying, he "ranks ahead of me," and "I am not worthy to unfasten the strap of his sandal." But the disciples followed Christ when John revealed Christ's humility and about the mystery of the incarnation; and this is because we are more moved by Christ's humility and the sufferings he endured for us. So it is said: "Your name is like oil poured out," i.e., mercy, by which you have obtained salvation for all; and the text immediately follows with, "young maidens have greatly loved you" (Sg 1:2).

We can note, thirdly, that the words of a preacher are like seed falling on different kinds of ground: on one they bear fruit, and on another they do not. So too, John, when he preaches, does not convert all his disciples to Christ, but only two, those who were well disposed. The others are envious of Christ, and they even question him, as mentioned in Matthew (9:14).

Fourthly, we may note that John's disciples, after hearing his witness to Christ, did not at once thrust themselves forward to speak with him hastily; rather, seriously and with a certain modesty, they tried to speak to Christ alone and in a private place: "There is a time and fitness for everything" (Ecc 8:6).

Or it would seem that the two disciples who followed Jesus were Andrew and Philip.

"Now Andrew, the brother of Simon Peter, was one of the two who had heard from John and had followed Jesus." Here the fruitfulness of the disciples is touched upon, because immediately after they were converted, they call others, as Andrew called Peter. Therefore he names this one specifically, to show the fruit of his preaching.

It is asked: Why did he name Andrew and not the other disciple? And if he was silent about one, why not about Andrew? It must be said that the reason for expressing the name of Andrew rather than the other was twofold, namely because he was more distinguished, as Chrysostom says, and to show that Peter was called through Andrew. And in this a wonderful dispensation is evident: because he willed to call the greater and the elder through the lesser, and the wise through the simple. Whence he calls Peter through Andrew, and Nathanael the wise through Philip the unlearned.

"One of the two who heard, and followed Him, was Andrew, Simon Peter's brother."

Wherefore then has he not made known the name of the other also? Some say, because it was the writer himself that followed; others, not so, but that he was not one of the distinguished disciples; it behooved not therefore to say more than was necessary. For what would it have advantaged us to learn his name, when the writer does not mention the names even of the seventy-two? St. Paul also did the same. "We have sent," says he, "with him the brother," (who has often in many things been forward,) "whose praise is in the Gospel." Moreover, he mentions Andrew for another reason. What is this? It is, that when you are informed that Simon having in company with him heard, "Follow Me, and I will make you fishers of men," was not perplexed at so strange a promise, you may learn that his brother had already laid down within him the beginnings of the faith.

He says that one of those who followed him was Andrew, brother of Simon, without mentioning the other. Evidently this is the blessed John himself. He always appears to pass in silence over those things that concern him. And also whenever he relates something concerning himself, he avoids subscribing his name. If those who received the gospel had not indicated the writer with the prefixed title, we would not have known about whom the text is speaking.

The Evangelist tells us the name of Andrew, but is silent about the name of the other. Some say that the other was John himself, who writes this, while others say that he was one of the obscure ones. Besides, knowing the name would have added no benefit. Andrew is mentioned both because he was one of the notable ones, and because he brought his brother.

Then (v 40), he sets forth the fruit produced by the disciple of John who was converted to Christ. First, the disciple is described; secondly, the fruit begun by him (v 41); thirdly, the consummation of this fruit by Christ (v 42).

The disciple is described by name when he says, Andrew, i.e., "manly." "Act manfully, and let your heart be strong," as it says in Psalm 30 (v 25). He mentions his name in order to show his privilege: he was not only the first to be perfectly converted to Christ, but he also preached Christ. So, as Stephen was the first martyr after Christ, so Andrew was the first Christian.

He is described, secondly, by his relationship, that is, as Simon Peter's brother, for he was the younger. And this is mentioned to commend him, for although younger in age, he became first in faith.

He is described, thirdly, by his discipleship, because he was one of the two who had followed him. His name is mentioned in order to show that Andrew's privilege was remarkable. For the name of the other disciple is not mentioned: either because it was John the Evangelist himself, who through humility followed the practice in his Gospel of not mentioning his own name when he was involved in some event; or, according to Chrysostom, because the other one was not a notable person, nor had he done anything great, and so there was no need to mention his name. Luke does the same in his Gospel (10:1), where he does not mention the names of the seventy-two disciples sent out by the Lord, because they were not the outstanding and important persons that the apostles were. Or, according to Alcuin, this other disciple was Philip: for the Evangelist, after discussing Andrew, begins at once with Philip, saying: "On the following day Jesus wanted to go to Galilee, and coming upon Philip" (below 1:43).

He is commended, fourthly, for the zeal of his devotion; hence he says that Andrew followed him, i.e., Jesus: "My foot has followed in his steps" (Jb 23:11).

We have declared, then, why it was at the tenth hour. Let us see what follows: "One of the two which heard John speak, and followed Him, was Andrew, Simon Peter's brother. He findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ." Messias, in Hebrew; Christ, in Greek; in Latin, Anointed. Chrisma is anointing in Greek; Christ, therefore, is the Anointed. He is peculiarly anointed, pre-eminently anointed; wherewith all Christians are anointed, He is pre-eminently anointed. Hear how He speaks in the psalm: "Wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." For all the holy ones are His fellows, but He in a peculiar sense is the Holy of Holies, peculiarly anointed, peculiarly Christ.

(Tr. vii. c. 13) Messias in Hebrew, Christus in Greek, Unctus in Latin. Chrism is unction, and He had a special unction, which from Him extended to all Christians, as appears in the Psalm, God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows. (Ps. 44, [45]) All holy persons arc partakers with Him; but He is specially the Holy of Holies, specially anointed.

(Hom. in Vig. St. Andr.) This is truly to find the Lord; viz. to have fervent love for Him, together with a care for our brother's salvation.

"He first found his brother Simon": because he sought him diligently, to lead him to the discovered treasure. Therefore he says: "And he said to him: We have found the Messiah, which is interpreted Christ." We have found, like good merchants, the pearl, like good cultivators, the hidden treasure; Matthew chapter thirteen: "The kingdom of heaven is like a treasure hidden in a field," etc.

They who even now received the talent, straightway make traffic of their talent, and bring it to the Lord. For such are in truth obedient and docile souls, not needing many words for profit, nor bearing the fruit of their instruction, after revolutions of years or months, but attaining the goal of wisdom along with the commencement of their instruction. For give, it says, instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. Andrew then saves his brother (this was Peter), having declared the whole mystery in a brief summary. For we have found, he says, Jesus, as Treasure hid in a field, or as One Pearl of great price, according to the parables in the Gospels.

The statement "We have found the Messiah" affirms that the report about him was circulating and came from the time of the Magi; it was renewed by John who had baptized him, and by the witness of the Spirit. Then he was again left alone in his fast of forty days. For that reason, the souls of the chosen ones were filled with a desire for a report concerning him. They were indeed his instruments, as he said, "You were chosen by me before the world." He chose Galileans, a people without education, whom the prophets proclaimed as "dwellers in darkness," for they had seen the light, so that he could bring reproach on those who were learned in the law. "For he chose the foolish of the world, so that through them he might put the wise to shame."

Andrew, after having tarried with Jesus and learned what He did, kept not the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received. Observe what Andrew says to his brother; "We have found the Messias, which is, being interpreted, the Christ." You see how, as far as he had learned in a short time, he showed the wisdom of the teacher who persuaded them, and their own zeal, who cared for these things long ago, and from the beginning. For this word, "we have found," is the expression of a soul which travails for His presence, and looks for His coming from above, and is made overjoyed when the looked-for thing has happened, and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other in spiritual things. Hear him besides speak with the addition of the article; for he does not say "Messias," but "the Messias"; thus they were expecting some one Christ, having nothing in common with the others.

Look, if you will, at his love for his brother, how he did not hide that good thing from his brother, but communicates to him about the treasure and with great joy says: we have found (probably they strongly desired and spent much time seeking the Messiah), and he does not simply say "Messiah," but with the article "that" Messiah, that very one who is truly Christ. For although many were called anointed ones and sons of God, the one awaited by them was one.

The fruit begun by Andrew is mentioned when he says, The first thing he did was to look for his brother Simon. He first mentions the one for whom he bore fruit, that is, his brother, in order to mark the perfection of his conversion. For as Peter says, in the Itinerary of Clement, the evident sign of a perfect conversion of anyone is that, once converted, the closer one is to him the more he tries to convert him to Christ. And so Andrew, being now perfectly converted, does not keep the treasure he found to himself, but hurries and quickly runs to his brother to share with him the good things he has received. And so he says the first thing he, that is, Andrew, did was to look for his brother Simon, so that related in blood he might make him related in faith: "A brother that is helped by his brother is like a strong city" (Prv 18:19); "Let him who hears say, 'Come'" (Rv 22:17).

Secondly, he mentions the words spoken by Andrew, We have found the Messiah (which means the Christ). Here, according to Chrysostom, he is tacitly answering a certain question: namely, that if someone were to ask what they had been instructed about by Christ, they would have the ready answer that through the testimony of the Scriptures he instructed him in such a way that he knew he was the Christ. And so he says, We have found the Messiah. He implies by this that he had previously sought him by desire for a long time: "Happy is the man who finds wisdom" (Prv 3:13).

"Messiah," which is Hebrew, is translated as "Christos" in Greek, and in Latin as "Unctus" (anointed), because he was anointed in a special way with invisible oil, the oil of the Holy Spirit. So Andrew explicitly designates him by this title: "Your God has anointed you with the oil of gladness above your fellows," i.e., above all the saints. For all the saints are anointed with that oil, but Christ was singularly anointed and is singularly holy. So, as Chrysostom says, he does not simply call him "Messiah," but the Messiah.

Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i. e. catching and saving souls.

"Now Philip was from Bethsaida, the city of Andrew and Peter." And therefore it should be understood that he was moved to follow because he saw those ones following. For one curtain draws another curtain, according to what is signified in Exodus 26 in the construction of the tabernacle. Morally, indeed, "Philip" is interpreted as "mouth of the lamp," "Bethsaida" as "house of hunters." By "mouth" is denoted the wisdom of eloquence, concerning which Luke 21: "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and contradict." By "lamp," the uprightness of conduct, Matthew 5: "Let your light shine before men, that they may see" etc. By "hunters," preachers; Jeremiah 16: "I will send them many hunters, and they shall hunt them." In the calling therefore of Philip from Bethsaida it is signified that he who assumes the office of preaching must have wisdom of eloquence and uprightness of life, "because when one's life is despised, it follows that his preaching is held in contempt."

Then, did not Philip learn something about Christ from Andrew and Peter? Probably, conversing with him as a fellow townsman, they told him about the Lord as well. It seems the evangelist hints at this when he says that Philip was from the city of Andrew and Peter. This city was small and could more properly have been called a village. Therefore one must marvel at the power of Christ, that He chose the best disciples from among those bearing no fruit.

This gives us the situation of the disciples he called: for they were from Bethsaida. And this is appropriate to this mystery. For "Bethsaida" means "house of hunters," to show the attitude of Philip, Peter and Andrew at that time, and because it was fitting to call, from the house of hunters, hunters who were to capture souls for life: "I will send my hunters" (Jer 16:16).

(Tr. vii. c. 15) The person to whom our Lord's mother had been betrothed. The Christians know from the Gospel, that He was conceived and born of an undefiled mother. He adds the place too, of Nazareth.

"Philip found Nathanael." Here the calling of the wise man is touched upon, which was made through the mediation of the simple. Therefore he says: "Philip found Nathanael." Just as he himself had been found by Christ, so also he found Nathanael; Bede: "See this hunter, how intent he was on capturing souls." Whence it also follows: "And he says to him: Him of whom Moses wrote in the Law, and the Prophets": it is written. "We have found Jesus, the son of Joseph, from Nazareth." This was Christ, who was foretold by the Law and the Prophets; Deuteronomy 18: "The Lord will raise up for you a prophet from your nation" etc.; Isaiah 7: "Behold, a Virgin shall conceive and bear a son" etc. He called him "the son of Joseph," by repute; Luke 3: "Jesus himself was beginning to be about thirty years of age, being as was supposed the son of Joseph." And indeed he said this to Nathanael, as to one who was skilled in the Law and the Prophets.

Regarding the place of the calling: because the Lord called his disciples from Galilee, Chrysostom asks, since the Jews were more skilled in the Law: why is it that he did not choose from Jerusalem? And in connection with this it is asked: why did he call Nathanael through Philip as intermediary? And again, since Nathanael was a person so holy, as the Lord says, and also most skilled in the Law: it seems that the Lord ought to have appointed such a one as an Apostle. If you say that he wished to choose simple men: then if "every action of Christ is our instruction," it seems that we ought to choose simple and unlearned prelates.

To this the Apostle teaches us to respond in 1 Corinthians 1: "Not many wise according to the flesh, not many powerful, not many noble, but God chose the foolish things of the world, and the things that are not." And the reason for this is so that he might confound the lofty things of the world, and "that no flesh might glory in his sight," and so that it might be shown that everything accomplished through the Apostles is of divine power, not of human prudence. Hence it is that he chose Galileans as Apostles, and fishermen and simple rustics; because, as Chrysostom says, Galilee has rustic inhabitants. Hence also it is that he called Philip, the simple one, by himself, and through him the wise brother. Hence also it is that he did not make Nathanael, a great doctor of the Law, an Apostle. Hence it is that he did not call Paul among the first Apostles; but "last of all he appeared also to him, as to one born out of due time," so that he might be humbled.

Therefore, as to what you object, that we ought to choose simple men: it must be answered that the Lord chose simple men in order to make them wise; but because it is not in our power to make men wise, therefore we ought to set over ourselves those who have been made wise.

Exceeding swift was the disciple unto the bearing fruit, that hereby he might shew himself akin in disposition to them that had preceded. For he findeth Nathanael, not simply meeting him coming along, but making diligent search for him. For he knew that he was most painstaking and fond of learning. Then he says that he had found the Christ Who was heralded through all the Divine Scripture, addressing himself not as to one ignorant, but as to one exceedingly well instructed in the learning both of all-wise Moses and of the prophets. For a not true supposition was prevailing among the Jews as regards our Saviour Jesus Christ, that He should be of the city or village of Nazareth, albeit the Divine Scripture says that He is a Bethlehemite, as far as pertains to this. And thou, Bethlehem, it says, in the land of Judah, house of Ephrata, art little to be among the thousands of Judah, for out of thee shall He come forth unto Me That is to be ruler in Israel, Whose goings forth have been from of old, from everlasting. For He was brought up in Nazareth, as the Evangelist himself too somewhere testified, saying, And He came to Nazareth, where He had been brought up; but He was not thence, but whence we said before, yea rather, as the voice of the prophet affirmed. Philip therefore following the supposition of the Jews says, Jesus of Nazareth.

"Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph."

He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer. For since Nathanael was an exact man, and one who viewed all things with truth, as Christ also testified and the event showed, Philip with reason refers him to Moses and the Prophets, that so he might receive Him who was preached. And he not troubled though he called Him "the son of Joseph"; for still he was supposed to be his son. "And whence, O Philip, is it plain that this is He? What proof dost thou mention to us? for it is not enough merely to assert this. What sign hast thou seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then hast thou?" "The same as Andrew," he replies; for he though unable to produce the wealth which he had found, or to describe his treasure in words, when he had discovered it, led his brother to it. So too did Philip. How this is the Christ, and how the prophets proclaimed Him beforehand, he said not; but he draws him to Jesus, as knowing that he would not afterwards fall off, if he should once taste His words and teaching.

Philip also does not keep the good to himself, but passes it on to Nathanael, and since Nathanael was learned in the law, Philip refers him to the law and the prophets, because he diligently studied the law. He calls the Lord the Son "of Joseph," because at that time they still considered Him to be the Son of Joseph. He calls Him "Nazarene," although He was properly a Bethlehemite, because He was born in Bethlehem but raised in Nazareth. But since His birth was unknown to many, while His upbringing was well known, they call Him a Nazarene, as one who was raised in Nazareth.

He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth. And Nathanael said unto him, Can there any good thing come out of Nazareth.

Now the fruit produced by the disciple who was converted to Christ is given. First, the beginning of the fruit, coming from this disciple. Secondly, its consummation by Christ (v 47). As to the first, he does three things: first, the statement of Philip is given; secondly, Nathanael's response; and thirdly, Philip's ensuing advice.

As to the first, note that just as Andrew, after having been perfectly converted, was eager to lead his brother to Christ, so too Philip with regard to his brother, Nathanael. And so he says that Philip found Nathanael, whom he probably looked for as Andrew did for Peter; and this was a sign of a perfect conversion. The word "Nathanael" means "gift of God"; and it is God's gift if anyone is converted to Christ.

He tells him that all the prophecies and the law have been fulfilled, and that the desires of their holy forefathers are not in vain, but have been guaranteed, and that what God has promised was now accomplished. We have found the one Moses spoke of in the law—the prophets too—Jesus. We understand by this that Nathanael was fairly learned in the law, and that Philip, now having learned about Christ, wished to lead Nathanael to Christ through the things he himself knew, that is, from the law and the prophets. So he says, the one Moses spoke of in the law. For Moses wrote of Christ: "If you believed Moses, you would perhaps believe me, for he wrote of me" (below 5:46). The prophets too wrote of Christ: "All the prophets bear witness to him" (Acts 10:43).

Note that Philip says three things about Christ that are in agreement with the law and the prophets. First, the name: for he says, We have found Jesus. And this agrees with the prophets: "I will send them a Savior" (Is 19:20); "I will rejoice in God, my Jesus" (Hb 3:18).

Secondly, the family from which Christ took his human origin, when he says, son of Joseph, i.e., who was of the house and family of David. And although Jesus did not derive his origin from him, yet he did derive it from the Virgin, who was of the same line as Joseph. He calls him the son of Joseph, because Jesus was considered to be the son of the one to whom his mother was married. So it is said: "the son of Joseph (as was supposed)" (Lk 3:23). Nor is it strange that Philip called him the son of Joseph, since his own mother, who was aware of his divine incarnation, called him his son: "Your father and I have been looking for you in sorrow" (Lk 2:48). Indeed, if one is called the son of another because he is supported by him, this is more reason why Joseph should be called the father of Jesus, even though he was not so according to the flesh: for he not only supported him, but was the husband of his virgin mother. However, Philip calls him the son of Joseph (not as though he was born from the union of Joseph and the Virgin) because he knew that Christ would be born from the line of David; and this was the house and family of Joseph, to whom Mary was married. And this also is in agreement with the prophets: "I will raise up a just branch for David" (Jer 23:5).

Thirdly, he mentions his native land, saying, from Nazareth; not because he had been born there, but because he was brought up there; but he had been born in Bethlehem. Philip omits to mention Bethlehem but not Nazareth because, while the birth of Christ was not known to many, the place where he was brought up was. And this also agrees with the prophets: "A shoot will arise from the root of Jesse, and a flower (or Nazarene, according to another version) will rise up from his roots" (Is 11:1).

He who alone is absolutely holy, harmless, undefiled; of whom the prophet saith, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraeus) shall grow out of his roots. (Isaiah 11:1) Or the words may be taken as expressing doubt, and asking the question.

"And the day following He would go forth into Galilee, and finding Philip, He saith unto him, Follow me. Now he was of the city of Andrew and Peter. And Philip findeth Nathanael" (Philip who had been already called by the Lord); "and he said unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus, the son of Joseph." He was called the son of that man to whom His mother had been espoused. For that He was conceived and born while she was still a virgin, all Christians know well from the Gospel. This Philip said to Nathanael, and he added the place, "from Nazareth." And Nathanael said unto him, "From Nazareth something good can come." What is the meaning, brethren? Not as some read, for it is likewise wont to be read, "Can any good thing come out of Nazareth?" For the words of Philip follow, who says, "Come and see." But the words of Philip can suitably follow both readings, whether you read it thus, as confirming, "From Nazareth something good can come," to which Philip replies, "Come and see;" or whether as doubting, and making the whole a question, "Can any good thing come out of Nazareth? Come and see." Since then, whether read in this manner or in that, the words following are not incompatible, it is for us to inquire which of the two interpretations we shall adopt.

What sort of a man this Nathanael was, we prove by the words which follow. Hear what sort of a man he was; the Lord Himself bears testimony. Great is the Lord, known by the testimony of John; blessed Nathanael, known by the testimony of the truth. Because the Lord, although He had not been commended by the testimony of John, Himself to Himself bore testimony, because the truth is sufficient for its own testimony. But because men were not able to receive the truth, they sought the truth by means of a lamp, and therefore John was sent to show them the Lord. Hear the Lord bearing testimony to Nathanael: "Nathanael said unto him, Can any good thing come out of Nazareth? Philip says to him, Come and see. And Jesus sees Nathanael coming to Him, and says concerning him, Behold an Israelite indeed, in whom is no guile." Great testimony! Not of Andrew, nor of Peter, nor of Philip was that said which was said of Nathanael, "Behold an Israelite indeed, in whom is no guile."

What do we then, brethren? Ought this man to be the first among the apostles? Not only is Nathanael not found as first among the apostles, but he is neither the middle nor the last among the twelve, although the Son of God bore such testimony to him, saying, "Behold an Israelite indeed, in whom is no guile." Is the reason asked for? In so far as the Lord intimates, we find a probable reason. For we ought to understand that Nathanael was learned and skilled in the law; and for that reason was the Lord unwilling to place him among His disciples, because He chose unlearned persons, that He might by them confound the world. Listen to the apostle speaking these things: "For ye see," saith he, "your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things that are despised, hath God chosen, yea, and things which are not, as though they were things that are, to bring to nought things that are." If a learned man had been chosen, perhaps he would have said that he was chosen for the reason that his learning made him worthy of choice. Our Lord Jesus Christ, wishing to break the necks of the proud, did not seek the orator by means of the fisherman, but by the fisherman He gained the emperor. Great was Cyprian as an orator, but before him was Peter the fisherman, by means of whom not only the orator, but also the emperor, should believe. No noble was chosen in the first place, no learned man, because God chose the weak things of the world that He might confound the strong. This man, then, was great and without guile, and for this reason only was not chosen, lest the Lord should seem to any to have chosen the learned. And from this same learning in the law, it came that when he heard "from Nazareth,"--for he had searched the Scripture, and knew that the Saviour was to be expected thence, what the other scribes and Pharisees had difficulty in knowing,--this man, then, very learned in the law, when he heard Philip saying, "We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph;"--this man, who knew the Scriptures excellently well, when he heard the name "Nazareth," was filled with hope, and said, "From Nazareth something good can come."

(Tr. vii. c. 15, 16, 17) However you may understand these words, Philip's answer will suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a question, implying doubt on Nathanael's part, Can any good thing come out of Nazareth? Come and see. Since either way of reading agrees equally with what follows, we must inquire the meaning of the passage. Nathanael was well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises his hopes, and he exclaims, Something good can come out of Nazareth. He had searched the Scriptures, and knew, what the Scribes and Pharisees could not, that the Saviour was to be expected thence.

"And Nathanael said to him: From Nazareth can anything good be. Philip said to him: Come and see." This text is read affirmatively, so that the sense is that something good can be from Nazareth, on account of what is written in Matthew 2: "What was written through the Prophet, that he shall be called a Nazarene," and this is taken from Isaiah 11, according to the Hebrew truth; where we have: "A flower shall ascend from his root," they have: "Nazarene." Therefore Nathanael, understanding this as one skilled in Scripture, affirmed it. Otherwise it is read interrogatively, as though doubting he asks: "From Nazareth can anything good be?" namely so great a good, because as is written in Micah 5: "And you, Bethlehem Ephrata, little one" etc., Christ was to be born from Bethlehem. Therefore the Jews said below in chapter 7: "Does Christ come from Galilee?" Whether it is read affirmatively or interrogatively, Philip here asserts and exhorts that he should come. On account of which there follows: "Philip said to him: Come and see": Chrysostom: "Philip, unable to demonstrate through words the riches which he found, leads his brother to the discovered treasure." And it should be understood that he followed Philip.

Likewise, it is asked about the obedience of the Apostles, because they followed immediately, having seen no signs. It seems that they were foolishly moved. It can be answered that they were illuminated interiorly; or also it must be said that they were led exteriorly, some by testimony, as Andrew and his companion; some by miracle, as is said of Peter in Luke 5; some by example, and thus Philip, because he saw Peter and Andrew, his fellow countrymen, following, whom he knew to be good men.

Nathanael readily agrees that something great and most fair is that which is expected to appear out of Nazareth. It is, I suppose, perfectly clear, that not only did he take Nazareth as a pledge of that which he sought, but bringing together knowledge from the law and Prophets, as one fond of learning he gained swift understanding.

Come and see.

Sight will suffice for faith, says he, and having only conversed with Him you will confess more readily, and will unhesitatingly say that He is indeed the Expected One. But we must believe that there was a Divine and Ineffable grace, flowing forth with the words of the Saviour, and alluring the souls of the hearers. For so it is written, that all wondered at the gracious words which proceeded out of His Mouth. For as His word is mighty in power, so too is it efficacious to persuade.

Nathanael readily agrees that he expects great things to appear out of Nazareth. It is, I suppose, perfectly clear that not only did he take Nazareth as a pledge of what he sought but, bringing together knowledge from Moses and the prophets as one fond of learning, he gained a pretty quick understanding. "Come and see," [Philip] says. Sight will suffice for faith. All you need to do is talk with him, and you will be all the more ready to confess and say without hesitation that he is indeed the expected One. But we must also believe that there was a divine and ineffable grace flowing from the words of our Savior that proved alluring for the souls of his hearers. … For since his word is mighty in power, it is also efficacious to persuade.

"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see."

But observe his wisdom and candor even in his doubting. He did not at once say, "Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not that Christ." He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was "of Nazareth," his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place.

And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?" Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle.

This is not exactly the way this sentence appears, but rather it should be understood in a different and more doubtful sense, as in "How is it possible that anything good comes out of Nazareth?" In fact, among the Jews the name of that village was much despised, because a great number of its inhabitants were pagans, and it seemed impossible that anything good might come out from there. Therefore also the Pharisees said to Nicodemus, "Search and you will see that no prophet is to arise from Galilee." And so it is only right that Philip says to Nathanael, "Come and see." Since there is now a contrast to that old opinion, [he seems to be saying], I promise to show you the real facts. This was superfluous, otherwise, for someone who had once believed in the truth.

Philip said that Christ was from Nazareth, but Nathanael, being more learned in the law, knew from the Scriptures that Christ was to come from Bethlehem, and therefore says: "Can anything good come out of Nazareth?" Philip says: "Come and see," knowing that Nathanael would not turn away from Christ if he heard His words.

Then when he says, Nathanael replied, the answer of Nathanael is given. His answer can be interpreted as an assertion or as a question; and in either way it is suitable to Philip's affirmation. If it is taken as an assertion, as Augustine does, the meaning is: "Some good can come from Nazareth." In other words, from a city with that name it is possible that there come forth to us some very excellent grace or some outstanding teacher to preach to us about the flower of the virtues and the purity of sanctity; for "Nazareth" means "flower." We can understand from this that Nathanael, being quite learned in the law and a student of the Scriptures, knew that the Savior was expected to come from Nazareth—something that was not so clear even to the Scribes and Pharisees. And so when Philip said, We have found Jesus from Nazareth, his hopes were lifted and he answered: "Indeed, some good can come from Nazareth."

But if we take his answer as a question, as Chrysostom does, then the sense is: From Nazareth! What good can come from that place? As if to say: Everything else you say seems credible, because his name and his lineage are consistent with the prophecies, but your statement that he is from Nazareth does not seem possible. For Nathanael understood from the Scriptures that the Christ was to come from Bethlehem, according to: "And you, Bethlehem, land of Judah, are not the least among the princes of Judah: for out of you a ruler will come forth, who will rule my people Israel," as we read in Matthew (2:6). And so, not finding Philip's statement in agreement with the prophecy, he prudently and moderately inquires about its truth, What good can come from that place?

Then Philip's advice is given, Come and see. And this advice suits either interpretation of Nathanael's answer. To the assertive interpretation it is as though he says: You say that something good can come from Nazareth, but I say that the good I state to you is of such a nature and so marvelous that I am unable to express it in words, so Come and see. To the interpretation that makes it a question, it is as though he says: You wonder and say: What good can come from that place?, thinking that this is impossible according to the Scriptures. But if you are willing to experience what I experienced, you will understand that what I say is true, so Come and see.

Then, not discouraged by his questions, Philip brings Nathanael to Christ. He knew that he would no longer argue with him if he tasted the words and teaching of Christ. And in this, Philip was imitating Christ who earlier answered those who had asked about the place where he lived: "Come and see... Come to him, and be enlightened" (Ps 33:6).

"Nathanael answered and said to him: Rabbi, you are the Son of God," with respect to the Divinity, because you know the secrets of the heart; Jeremiah 17: "I am the Lord, searching hearts and reins." "You are the King of Israel," with respect to the humanity. Likewise the crowd confessed, below in chapter 12: "Blessed is he who comes in the name of the Lord, the King of Israel."

He knows that God Alone is Searcher of hearts, and giveth to none other of men to understand the mind, considering as is likely that verse in the Psalms, God trieth the hearts and reins. For as accruing to none else, the Psalmist hath attributed this too as peculiar to the Divine Nature only. When then he knew that the Lord saw his thoughts revolving in his mind in yet voiceless whispers, straightway he calls Him Master, readily entering already into discipleship under Him, and confesses Him Son of God and King of Israel, in Whom are inexistent the Properties of Divinity, and as one well instructed he affirms Him to be wholly and by Nature God.

For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bare witness, that he was "an Israelite indeed, in whom was no guile." The Israelite recognised his King, therefore did he cry out to Him, "Rabbi, Thou art the Son of God, Thou art the King of Israel."

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16), is called "blessed," as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be "The Son of God" but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, "Thou art the Son of God," he adds, "Thou art the King of Israel." But the Son of God is not "King of Israel" only, but of all the world.

And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession of his He would build the Church; but in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession He added what follows.

He is, no doubt, ever the Son of God, but yet not He Himself of whom He is the Son. This (divine relationship) Nathanµl at once recognised in Him, even as Peter did on another occasion: "Thou art the Son of God.

Again, when Martha in a later passage acknowledged Him to be the Son of God, she no more made a mistake than Peter and Nathanµl had; and yet, even if she had made a mistake, she would at once have learnt the truth: for, behold, when about to raise her brother from the dead, the Lord looked up to heaven, and, addressing the Father, said-as the Son, of course: "Father, I thank Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee, that they may believe that Thou hast sent me.

Therefore Nathanael, convinced by those deeds, said to him, "Rabbi, you are the Son of God. You are the king of Israel," that is, you are the Messiah who was already announced. The Messiah was certainly expected by them as God to appear before everybody, as a king of Israel, even though they conceived him in a more obscure and material way. It was not possible then that the Jews knew how he was the Son of God or the king of Israel. Evidently also Nathanael did not say he was the Son of God by divine generation but by familiarity, as those people who came to God through his virtue were called sons of God. It was not possible that Nathanael immediately knew what we see and that the apostles themselves came to know after a long time. Those things that were said to him by the Lord could not be sufficient to demonstrate his other nature.

Hearing this, Nathanael is immediately converted, and, seeing the power of the divinity in Christ, breaks out in words of conversion and praise, saying, Rabbi, you are the Son of God. Here he considers three things about Christ. First, the fullness of his knowledge, when he says, Rabbi, which is translated as Teacher. As if to say: You are perfect in knowledge. For he had already realized what is said in Matthew (23:10): "You have one Teacher, the Christ." Secondly, the excellence of his singular grace, when he says, you are the Son of God. For it is due to grace alone that one becomes a son of God by adoption. And it is also through grace that one is a son of God through union; and this is exclusive to the man Christ, because that man is the Son of God not due to any preceding merit, but through the grace of union. Thirdly, he considers the greatness of his power when he says, you are the King of Israel, i.e., awaited by Israel as its king and defender: "His power is everlasting" (Dn 7:14).

A question comes up at this point, according to Chrysostom. For since Peter, who after many miracles and much teaching, confessed what Nathanael confesses here about Christ, that is, you are the Son of God, merited a blessing, as the Lord said: "Blessed are you, Simon Bar-Jona" (Mt 16:17), why not the same for Nathanael, who said the same thing before seeing any miracles or receiving any teaching? Chrysostom answers that the reason for this is that even though Nathanael and Peter spoke the same words, the meaning of the two was not the same. For Peter acknowledged that Christ was the true Son of God by nature, i.e., he was man, and yet truly God; but Nathanael acknowledged that Christ was the Son of God by means of adoption, in the sense of, "I said: You are gods, and all of you the sons of the Most High" (Ps 81:6). This is clear from what Nathanael said next: for if he had understood that Christ was the Son of God by nature, he would not have said, you are the King of Israel, but "of the whole world." It is also clear from the fact that Christ added nothing to the faith of Peter, since it was perfect, but stated that he would build the Church on that profession. But he raises Nathanael to greater things, since the greater part of his profession was deficient; to greater things, i.e., to a knowledge of his divinity.