2 Sunday before Theophany

The narrative itself begins in this way: "After these things Jesus showed Himself again to the disciples at the sea of Tiberias; and on this wise showed He (Himself). There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee." The inquiry is usually made in connection with this fishing of the disciples, why Peter and the sons of Zebedee returned to what they were before being called by the Lord; for they were fishers when He said to them, "Come after me, and I will make you fishers of men." And they put such reality into their following of Him then, that they left all in order to cleave to Him as their Master. We have therefore to give those who are disturbed by this the answer, that they were not prohibited from seeking necessary sustenance by their manual craft, when lawful in itself, and warranted so long as they preserved their apostleship intact, if at any time they had no other means of gaining a livelihood.

But some one will reply, And why did he not find them, when the Lord had promised, saying, "Seek first the kingdom and righteousness of God, and all these things shall be added unto you"? Precisely also in this very way did the Lord fulfill His promise. For who else placed there the fishes that were to be caught, but He, who, we are bound to believe, threw them into the penury that compelled them to go a fishing, for no other reason than that He wished to show them the miracle He had prepared, that so He might both feed the preachers of His gospel, and at the same time enhance that gospel itself, by the great mystery which He was about to impress on their minds by the number of the fishes.

This is a great mystery in the great Gospel of John; and to commend it the more forcibly to our attention, the last chapter has been made its place of record. Accordingly, inasmuch as there were seven disciples taking part in that fishing, Peter, and Thomas, and Nathanael, and the two sons of Zebedee, and two others whose names are withheld, they point, by their septenary number, to the end of time. For there is a revolution of all time in seven days. To this also pertains the statement, that when the morning was come, Jesus stood on the shore; for the shore likewise is the limit of the sea, and signifies therefore the end of the world. The same end of the world is shown also by the act of Peter, in drawing the net to land, that is, to the shore. Which the Lord has Himself elucidated, when in a certain other place He drew His similitude from a fishing net let down into the sea: "And they drew it," He said, "to the shore." And in explanation of what that shore was, He added, "So will it be in the end of the world."

That, however, is a parable in word, not one embodied in outward action; and just as in the passage before us the Lord indicated by an outward action the kind of character the Church would have in the end of the world, so in the same way, by that other fishing, He indicated its present character. In doing the one at the commencement of His preaching and this latter after His resurrection, He showed thereby in the former case that the capture of fishes signified the good and bad presently existing in the Church; but in the latter, the good only, whom it will contain everlastingly, when the resurrection of the dead shall have been completed in the end of this world.

(Tract. cxxii) The preceding words of the Evangelist seem to indicate the end of the book; but He goes on farther to give an account of our Lord's appearance by the sea of Tiberias: After these things Jesus showed Himself again to the disciples at the sea of Tiberias.

(Tract. cxxii) Mystically, in the draught of fishes He signified the mystery of the Church, such as it will be at the final resurrection of the dead. And to make this clearer, it is put near the end of the book. The number seven, which is the number of the disciples who were fishing, signifies the end of time; for time is counted by periods of seven days.

(Tract. cxxii) The shore is the end of the sea, and therefore signifies the end of the world. The Church is here typified as she will be at the end of the world, just as other draughts of fishes typified her as she is now. Jesus before did not stand on the shore, but went into a ship which was Simon's, and asked him to put out a little from the land. In a former draught the nets are not thrown to the right, or to the left, so that the good or the bad should be typified alone, but indifferently: Let down your nets for a draught, (Luke 5:4) meaning that the good and bad were mixed together. But here it is, Cast the net on the right side of the ship; to signify those who should stand on the right hand, the good. The one our Lord did at the beginning of His ministry, the other after His resurrection, showing therein that the former draught of fishes signified the mixture of bad and good, which composes the Church at present; the latter the good alone, which it will contain in eternity, when the world is ended, and the resurrection of the dead completed. But they who belong to the resurrection of life, i. e. to the right hand, and are caught within the net of the Christian name, shall only appear on the shore, i. e. at the end of the world, after the resurrection: wherefore they were not able to draw the net into the ship, and unload the fishes, as they were before. The Church keeps these of the right hand, after death, in the sleep of peace, as it were in the deep, till the net come to shore. That the first draught was taken in two little ships, the last two hundred cubits from land, a hundred and a hundred, typifies, I think, the two classes of elect, circumcised and uncircumcised.

The Evangelist, after his wont, first states the thing itself, and then says how it took place: And on this wise showed He Himself.

First therefore the place is described, in which this manifestation was made, when it is said: Afterwards Jesus manifested himself again at the Sea of Tiberias: behold, the place. "The Sea of Tiberias is the same as the Lake of Gennesaret and as the Sea of Galilee"; and it is called Tiberias from the city of Tiberias, which is situated near that lake: and it is called the Sea of Galilee from the region in which it is: it is called the Lake of Gennesaret from the proper nature of the lake itself, so that Gennesaret is said as if generating breezes.

It is asked: since the lake of Gennesaret is fresh water and small even in comparison to the sea, why does the Evangelist call it a sea? It must be said that he does this according to the custom of the Jews, who call a great gathering of waters a sea, according to that passage in Genesis 1: "And the gatherings of the waters he called seas."

(Hom.) It may be asked, why Peter, who was a fisherman before his conversion, returned to fishing, when it is said, No man putting his hand to the plough, and looking back, is fit for kingdom of God. (Luke 9:62.).

(Hom. lxxxiv.) The craft which was exercised without sin before conversion, was no sin after it. Wherefore after his conversion Peter returned to fishing; but Matthew sat not down again for the receipt of custom (ad telonii negotium resedit). For there are some businesses which cannot or can hardly be carried on without sin; and these cannot be returned to after conversion.

Seest thou that He remaineth not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, "showed"? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore hath the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews.

By the words "Jesus appeared," the Evangelist expresses the idea that if He had not willed it and had not by condescension revealed Himself, then with His incorruptible body He would not have been visible. Why did he mention the place – the Sea of Tiberias? In order to show that they no longer feared the Jews as before, but had cast off their great fear. They no longer sat locked indoors, but went out of the house, which they had not dared to do before, and walked everywhere, so that they even reached Tiberias, which is no small distance from Jerusalem. This sea is in Galilee.

The Evangelist has just told of two appearances of Christ to his disciples. Now he mentions a third appearance. If we consider the order and purpose of these appearances, it is evident that the first showed Christ's divine authority by his breathing the Holy Spirit upon them; the second showed that he was the same person as before, since he let them view his wounds; and the third showed the reality of his risen human nature, for he ate with them.

There are two parts in this. The Evangelist first mentions Christ's dealing with a group of the disciples; secondly, with two of them he especially loved (v 15). As to the first, the Evangelist mentions the time and circumstance of his appearance, and then adds a short epilogue, This was now the third time....

The time is After this, after what the Evangelist just narrated. It is significant that he says this for it shows that Christ was not with them continuously, but appeared to them at intervals. The reason for this was that he had not risen with the same life as before, but with a glorious life, as the angels have and the blessed will have: "Except the gods," that is, the angels, "whose dwelling is not with flesh" (Dan 2:11).

The Evangelist seemed to be ending his gospel before, when he wrote, these are written that you may believe.... Why, then, does he add on this appearance? Augustine gives a mystical reason for this, which is that this appearance signifies the glory of the future life, when Christ will appear to us as he is. And so the Evangelist put this appearance after what seemed to be the end of his gospel so that this could be better understood.

The circumstance of his appearance was that Jesus revealed himself again to the disciples by the Sea of Tiberias. It is in the nature and power of a glorified body that it can be seen or not seen, as the person wishes, by non‑glorified bodies. That is why he says, revealed, i.e., Christ made himself visible. In the same way he is said to appear, which means the same thing as to reveal, "appearing to them during forty days" (Acts 1:3). As Ambrose says, that appears in whose power it is to be seen or not seen.

The place is by the Sea of Tiberias, which is the Sea of Galilee. It is called the Sea of Tiberias after the city of Tiberias, which was built in honor of Tiberius Caesar. The Evangelist mentions this, first, to show that our Lord had kept the promise made to the disciples, "he is going before you to Galilee" (Mt 28:7). Secondly, he wanted to show that our Lord had banished the very great fear from the hearts of his disciples, so that they no longer remained shut up in their house, but even traveled as far as Galilee.

There were together Simon Peter and Thomas, who is called Didymus, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee and two others of his disciples. And thus there were seven, because such a number is fitting and sufficient for every kind of testimony. And in this the sevenfold grace of the Holy Spirit is commended, which ought to be in those who go to fish, that is, to gather the people for the Lord: concerning which sevenfold number it is said in Isaiah 4: "Seven women shall take hold of one man" — without these women there is no spiritual propagation — and in Isaiah 11: "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him."

It should also be noted that the Lord is described as having his last banquet with seven disciples; for Peter and Thomas, Nathanael, the sons of Zebedee, and two others of his disciples are mentioned as having been present. Why does he celebrate the last banquet with seven disciples, unless because he announces that only those who are full of the sevenfold grace of the Holy Spirit will be with him in eternal refreshment? All this present time also unfolds in seven days, and often perfection is designated by the number seven. Therefore those feast at the last banquet on the presence of truth who now transcend earthly things by the pursuit of perfection, whom the love of this world does not bind, for whom even if it somehow clamors through temptations, it still does not blunt their begun desires.

(Hom. lxxxvii) As our Lord was not with them regularly, and the Spirit was not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise showed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee; he who was called by Philip, and the sons of Zebedee, i. e. James and John, and two other of His disciples. Simon Peter saith unto them, I go a fishing.

(Hom. lxxxvii) The other disciples followed Peter: They say unto him, We also go with thee; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.

In describing this appearance, he first mentions the persons to whom Christ appeared; what they were doing; and thirdly, the circumstances of this appearance.

Christ appeared to seven persons. The Evangelist says that there were together Simon Peter, who had denied him, Thomas called the Twin, who was not present at the first appearance, Nathanael of Cana in Galilee, who is thought to be the brother of Philip, the sons of Zebedee, that is, James and John, and two others of his disciples not explicitly named. In the mystical sense, this number signifies the state and appearance of future glory, which will be after the seventh age, that is, in the eighth, which is the age of those who arise: "From new moon to new moon, and from sabbath to sabbath, all flesh shall come to worship before me" (Is 66:23).

This is the whole import of this passage: Those who had completed their work in the darkness, before the disciples, had not caught anyone in their nets and snatched them from demonic deceit. They may have caught a very few people, which is almost the same thing as nobody. Not even those who served the types and shadows had been caught, since they also despised the divine law and obeyed instead human commandments. Even worse, the multitude of the Gentiles had also not been caught by the nets, since they did not receive the teachings of God. But when "the sun of righteousness" came, that is, the one who hungered after the salvation of the human race, he did not find anything edible among them. He told them to cast forth the word of the gospel, which is the teaching, on the right side of the boat. One can understand that the law and the prophets had been casting forth their words on the left side. By the grace of the one who gave the order, the disciples drew in many. For the marvel on this matter surpasses the fish of the apostles.

(Tract. cxxii) If the disciples had done this after the death of Jesus, and before His resurrection, we should have imagined that they did it in despair. But now after that He has risen from the grave, after seeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, all at once they become what they were before, fishers, not of men, but of fishes. We must remember then that they were not forbidden by their Apostleship from earning their livelihood by a lawful craft, provided they had no other means of living. For if the blessed Paul used not that power which he had with the rest of the preachers of the Gospel, as they did, but went a warfare upon his own resources, lest the Gentiles, who were aliens from the name of Christ, might be offended at a doctrine apparently venal; if, educated in another way, he learnt a craft he never knew before, that, while the teacher worked with his own hands, the hearer might not be burdened; much more might Peter, who had been a fisherman, work at what he knew, if he had nothing else to live upon at the time. But how had he not, some one will ask, when our Lord promises, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you? (Matt. 6:33) Our Lord, we answer, fulfilled this promise, by bringing them the fishes to catch: for who else brought them? He did not bring upon them that poverty which obliged them to go fishing, except in order to exhibit a miracle.

Simon Peter says to them. Here is touched upon the act or occupation, on the occasion of which he manifests himself; and this indeed was the act of fishing, in which all had come together. But Peter was the principal one, because on account of him especially this manifestation was made; whence he says: Simon Peter says to them: I am going fishing, as the principal one, because he had been a fisherman: Matthew 4: "Jesus, walking by the Sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen." And the others accompany him; whence he says: They say to him: We also come with you. And therefore, united in one accord, they went out and boarded the boat, to fish, and on that night they caught nothing, and so they labored in vain: Luke 5: "Master, laboring through the whole night, we have caught nothing"; Gregory: "A great difficulty of fishing befell the disciples, so that, when the Master came, there might arise a great height of admiration."

It is asked: since it is written in Luke 9: "No one putting his hand to the plow and looking back is fit for the kingdom of God," what is it that Peter, who had left his nets, returns again to fishing? Gregory responds that "an occupation which existed before conversion without sin, to resume this after conversion was not a fault." Hence Augustine: "It must be understood that the disciples were not prohibited from seeking necessary sustenance by their lawful and permitted trade, if they had nothing else from which to live."

It can be asked why Peter, who was a fisherman before his conversion, returned to fishing after his conversion; and since the Truth says: "No one putting his hand to the plow and looking back is fit for the kingdom of God," why did he return to what he had left behind? But if the virtue of discernment is examined, it is quickly seen that indeed the occupation which existed without sin before conversion was not a fault to take up again even after conversion. For we know that Peter was a fisherman, but Matthew was a tax collector; and after his conversion Peter returned to fishing, but Matthew did not return to the business of tax collecting, because it is one thing to seek a living through fishing, but another thing to increase wealth through the profits of tax collecting. For there are many occupations which can be carried on without sins either with difficulty or not at all. Those occupations, therefore, which involve one in sin—it is necessary that the mind not return to these after conversion.

(Hom.) The fishing was made to be very unlucky, in order to raise their astonishment at the miracle after: And that night they caught nothing.

Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions; but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow their leisure well.

The disciples were catching fish, for they had nothing else to occupy themselves with. Jesus Himself was not constantly with them, the Spirit had not yet been given to them, and the teaching ministry had not been entrusted to them definitively; therefore they took up their former trade. Peter, being very active, cannot remain idle, but eagerly rushes to the task, and the rest follow him, because they no longer separated from one another.

In the night time before the presence of the sun, Christ, the Prophets took nothing; for though they endeavoured to correct the people, yet these often fell into idolatry.

They were fishing, and so we first see Peter asking about this; the willingness of the others to go with him; and then their efforts.

Peter asks them to go fishing, saying, I am going fishing. In the mystical interpretation, this signifies the work of preaching: "I will make you fishers of men" (Mt 4:19). So when Peter said, I am going fishing, the mystical sense is that he is taking the others to share in his concerns and preaching: "So it will be easier for you, and they will bear the burden with you" (Ex 18:22).

Their actual fishing seems to go against Luke (9:62): "No one who puts his hand to the plow and looks back is fit for the kingdom of God." And it is clear that Peter had given up his work as fisherman. Why then did he return to it and look back? I answer, with Augustine, that if he had returned to this work of fishing before Christ's resurrection and before seeing Christ's wounds, we would think that he was acting out of despair. But now, even after Christ returned from the grave, after they had seen his wounds, and had received the Holy Spirit by Christ's breathing on them, they became what they were before, fishers of fish [not of men]. We can learn from this that a preacher can use his abilities to earn the necessaries of life and still preserve the integrity of his apostolate, if he has no other means of sustenance. For if St. Paul learned an art he did not previously have in order to obtain the food he needed, so as to avoid being a burden to others, Peter could all the more do this by using his own skill.

Augustine says that a preacher can do this when he cannot gain a living in any other way. But in this case Peter did have another way, for our Lord promised: "But seek first his kingdom and his righteousness, and all these things shall be yours as well," that is, what is necessary for life (Mt 6:33). The answer is that it is true that these things will be added, with our cooperation. So our Lord did keep his promise here, with the cooperation of Peter. For who else but our Lord caused the fish that were caught to be within the range of their net?

Gregory remarks that there are two kinds of work. One absorbs the mind, and hinders our spiritual concerns, as tax collecting. No one should return to such work, even to provide food. So we do not read that Matthew returned to his tax collecting post. There is another kind of work which can be done without sin and without absorbing the mind, such as fishing and things like that. And it was not a sin for Peter to return to this kind of work after his conversion.

The others agree to this, We will go with you. This sets an example for preachers and prelates to encourage each other in their work of turning people to God: "A brother helped is like a strong city" (Prv 18:19); "He was like a young cedar on Lebanon; and they surrounded him like the trunks of palm trees" (Sir 50:12).

Next, we see that they were working at this, They went out and got into the boat; but that night they caught nothing. Here he touches on three things that preachers ought to do. First, they should leave those places which are sunk in sin: "Come out from them," the Chaldaeans, "and be separate from them, says the Lord, and touch nothing unclean; and I will welcome you" (2 Cor 6:17). And they should go out from their carnal affections: "Go from your country and your kindred and your father's house" (Gen 12:1). And also leave the quiet of contemplation: "Let us go forth into the fields, and lodge in the villages; let us go out early to the vineyards" (Song 7:11). Secondly, preachers should get into the ship, that is, go forward in charity within the unity of the Church, which is called a ship: "In the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water" (1 Pet 3:20). They should also board the ship of the cross by depriving the flesh: "But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world" (Gal 6:14); "Blessed is the wood by which righteousness comes" (Wis 14:7).

Thirdly, preachers should have total confidence in the help of Christ. All that night they caught nothing, because as long as God's help and the interior Preacher are not there, the words of the preacher have no effect. But when the light comes, enlightening hearts, the preacher makes a catch: "Send out your light and your truth" (Ps 42:3). Here, night indicates the lack of divine help: "Night comes, when no one can work" (9:4). Or, one could say, that night, during the time of the Old Testament, they caught nothing, because they could not bring the Gentiles to the faith: "The night has passed" (Rom 13:12). According to Augustine, they were fishing at night because they were still afraid.

The appearance of the Lord, therefore, is touched upon when it says: Now when morning had come, Jesus stood on the shore. In the literal sense, he stood in the morning, because at night they could not see him; according to the spiritual sense, because morning signifies the time of grace, in which Christ appeared: Romans 13: "The night has passed, and the day has drawn near. Let us therefore cast off the works of darkness and put on the armor of light." And although he appeared, nevertheless the disciples did not recognize him; therefore he says: Yet the disciples did not know that it was Jesus. Chrysostom: "He did not immediately show himself, so that through the miracle which he was about to perform, they might recognize him."

It is asked concerning what it says: Jesus stood on the shore: Gregory asks, since the Lord "before his passion walked upon the waves of the sea in the sight of his disciples, above in chapter 6: what is it that after his resurrection he stood on the shore while his disciples labored on the sea"? Gregory responds: "By the sea the present age is signified, by the solidity of the shore the perpetuity of eternal rest. Because therefore our Redeemer had already passed beyond the corruption of the flesh, after his resurrection he stood on the shore."

It can also be asked why, when the disciples were laboring on the sea, the Lord stood on the shore after His resurrection, though before His resurrection He had walked on the waves of the sea before His disciples. The reason for this matter is quickly understood if the cause that was then present is considered. For what does the sea signify except the present age, which dashes itself against the tumults of affairs and the waves of corruptible life? What is figured by the solidity of the shore except that perpetuity of eternal rest? Because the disciples were still amid the waves of mortal life, they were laboring on the sea. But because our Redeemer had already passed beyond the corruption of the flesh, after His resurrection He was standing on the shore. As if He were speaking the very mystery of His resurrection to His disciples through these things, saying: I no longer appear to you on the sea, because I am not with you in the waves of disturbance. Hence it is that in another place after His resurrection He says to these same disciples: "These are the words which I spoke to you while I was still with you." For He was not absent from those to whom He appeared bodily present, yet He denies that He is still with them, from whose mortal body He was separated by the immortality of His flesh. What He there, while placed with them, confesses—that He is not with them—this He also indicates here by the position of His body, when, while they are still sailing, He shows Himself to be already on the shore.

(Hom. xxiv.) It may be asked, why after His resurrection He stood on the shore to receive the disciples, whereas before He walked on the sea? The sea signifies the world, which is tossed about with various causes of tumults, and the waves of this corruptible life; the shore by its solidity figures the rest eternal. The disciples then, inasmuch as they were still upon the waves of this mortal life, were labouring on the sea; but the Redeemer having by His resurrection thrown off the corruption of the flesh, stood upon the shore.

As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him.

Having appeared to them while they were laboring and exhausted, He does not immediately reveal Himself, but first wishes to enter into conversation with them.

Now we see the way and stages in which Jesus appeared: first, he allows himself to be seen; secondly he is recognized; and thirdly, he eats with the disciples.

The Evangelist says that the day was breaking, it was morning. In the mystical interpretation, morning or the break of day indicates the glory of the resurrection: "Weeping may tarry for the night, but joy comes with the morning" (Ps 30:5); "In the morning I will stand before you, and will see you" (Ps 5:5).

Before his passion, on the occasion of a similar miracle, Jesus did not stand on the shore, but was in a boat. Why, after the passion, does he stand on the shore? The reason is that the sea signifies the troubles and tribulations of this present life, but all these end at the shore of eternal life. So, before his passion, Christ stood on the sea, because he had a body subject to death; but after the resurrection, he had surmounted the corruption of the flesh and stood upon the shore.

The disciples did not know that it was Jesus because of their own ignorance. We can see from this that on this turbulent sea of the present, we cannot know the hidden things of Christ: "The eye has not seen, O God, besides you, what things you have prepared for those who wait for you" (Is 64:4).

The Evangelist alludes to himself here the same way he always does. He recognised our Lord either by the miracle, or by the sound of His voice, or the association of former occasions on which He found them fishing. Peter was naked in comparison with the usual dress he wore, in the sense in which we say to a person whom we meet thinly clad, You are quite bare. Peter was hare for convenience sake, as fishermen are in fishing.

He went to Jesus with the ardour with which he did every thing: And did cast himself into the sea. And the other disciples came in a little ship. We must not understand here that Peter walked on the top of the water, but either swam, or walked through the water, being very near the land: For they were not far from land, but as it were about two hundred cubits.

By the two hundred cubits is signified the twofold grace of love; the love of God and the love of our neighbour; for by them we approach to Christ. The fish broiled is Christ Who suffered. He deigned to be hid in the waters of human nature, and to be taken in the net of our night; and having become a fish by the taking of humanity, became bread to refresh us by His divinity.

That disciple therefore says etc. Here the fourth point is noted, namely the recognition of the Lord by John: whence: That disciple therefore whom Jesus loved, that is John, says to Peter: It is the Lord. He therefore calls him Lord, because he showed himself powerful, and one whom all things obey, even the fish: and therefore to be feared, according to that passage in Malachi 1: "If I am the Lord, where is my fear?" For the disciples called him Lord: above in chapter 13: "You call me Master and Lord."

Simon Peter therefore. Here the fifth point is noted, namely Peter's fervent love, in this, that he could not restrain himself from immediately running to him: therefore it says: But Simon Peter, when he heard that it was the Lord, girded his tunic about him, lest he appear naked before the Lord: for he was naked: and cast himself into the sea, namely, to swim. He did something similar in Matthew 14: "Lord, if it is you, bid me come to you upon the waters."

It is asked: what is it that John here instructs Peter, when he says to Peter: It is the Lord? Did not Peter know the Lord as well as John? Chrysostom responds that "Peter was more fervent, but John was more excellent and more keen of mind: therefore he recognized him more quickly, but did not run more quickly." — Or the reason could have been that Peter was more occupied in fishing.

Again, in this passage, the writer of this book calls himself the beloved disciple----and he would seem to have been thus well beloved on account of his great discernment and purity of mind, and the keenness of his mental vision, and a disposition which enabled him readily to grasp the truth. And, in fact, he seized the meaning of the sign before the rest, and perceived Christ's Presence, and told the rest, entertaining not a shadow of doubt, but crying out to them with a very confident voice, It is the Lord. The inspired Peter leapt into the sea, thinking that to go by the ship would cause delay, for he was always fervent in zeal, and easily stirred up to confidence and love of Christ. The rest followed his lead, with the ship, dragging the net. Then they see a fire of coals, for the Saviour had kindled a fire miraculously, and put a fish upon it that He had caught by His ineffable power; and this too He had done of design. For it was not the hand of the holy Apostles, or the preaching of these spiritual fishermen among men, but the power of the Saviour that started the work. For He first caught one as the firstfruits of those who were to come (not that we mean one precisely, for by one is signified a small number), then afterwards the disciples caught the multitude in their nets, being enabled by His Divine bidding to take something of what they sought. Peter then hauls up the net; by which it was to be understood, that the labour of the holy Apostles would not be without its effect. For they put the mass of captured fish before Him Who had commanded them to be caught; and the quantity of the fish is indicated by the number 153. The number 100, to the best of my judgment, signifies the complement of the nations, for the number 100 is a very perfect number, being compounded of 10 times 10; and for this reason our Lord Jesus Christ Himself, in one place, speaks in the parable of having 100 sheep belonging to Him, signifying the complete sum of rational creatures, and in another place declares that the best ground will bring forth a hundredfold, meaning thereby the perfect fertility of the righteous soul. The number 50, on the other hand, betokens the elect remnant of the Israelites, saved by grace; for 50 is half 100, and falls short of the perfect number in amount. And by the three, reference is made to the Holy and Consubstantial Trinity, the number alone showing this; for to the glory and ceaseless praise of the Trinity the life of those who have been taken captive through faith is consecrated, and implies connection with the Godhead. For God is in all those who believe in Him, and keeps nigh unto Him, by means of sanctification, those who have been won over by the teaching of the Gospel. And when the net had been drawn up, our Lord said again to the holy disciples: Come and break your fast; thereby teaching them, that after their pain and tribulation in gathering in those who were called and saved, they should sit down with Him, as the Saviour Himself said, and their table would be spread with food such as no tongue can name, the spiritual, that is, and Divine, and that passeth man's understanding. Christ also wishes to imply that which is said by the Psalmist: Thou shalt eat the fruit of the labours of thy hands. They did not take food for themselves, and eat thereof, but Christ gave to them of it; that we might learn, as in a type, that on that day Christ will Himself provide us with Divine blessings, and apportion unto us those things which may be profitable unto us as our Lord.

Men stripped their clothes off and dived and drew you out, pearl! It was not kings that put you before people, but those naked ones who were a type of the poor and the fishers and the Galileans. For clothed bodies were not able to come to you. They came that were stripped as children. They plunged their bodies and came down to you. And you much desired them, and you helped them who thus loved you. They gave you good news: their tongues before their hearts did the poor [fishermen] open and produced and showed the new riches among the merchants. On the wrists of people they put you as a medicine of life. The naked ones in a type saw your rising again by the seashore. And by the side of the lake, they, the apostles of a truth, saw the rising again of the Son of your Creator. By you and by your Lord the sea and the lake were beautified. The diver came up from the sea and put on his clothing. And from the lake too Simon Peter came up swimming and put on his coat; clothed as with coats, with the love of both of you, were these two.

After his resurrection, Jesus was standing on the shore; his disciples were in the ship. When the others did not know him, the disciple whom Jesus loved said to Peter, "It is the Lord." For virginity is the first to recognize a virgin body. Jesus was the same as he was before, yet he was not seen alike by all as the same. And immediately it is added, "And no one dared ask him, 'Who are you?' for they knew that he was the Lord." No one dared because they knew that he was God. They ate with him at dinner because they saw he was a man and had flesh. It was not that he was one person as God, another as man: but, being one and the same Son of God, he was known as man, adored as God.

But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.

For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Seest thou his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming.

Here again we find an indication of the distinctive qualities of the disciples: John was more perceptive, while Peter was more ardent. Therefore John was the first to recognize the Lord, while Peter was the first to hasten to Him. By girding himself, Peter expressed his reverence for Jesus, and by throwing himself into the sea, he displayed his love. For he did not hold back like the others, but set out swimming, even though they were about two hundred cubits from the shore. The "ependytes" is a garment of linen cloth, with which Phoenician and Syrian fishermen gird themselves, either over the naked body or over their clothing — simply put, as painters depict the apostles girded over their clothing. Since Peter, being occupied with fishing, was naked, he girds himself with the ependytes out of reverence (for this is what the girding signifies) and is the first to hasten to the Lord.

Peter's girding himself is a sign of modesty. He girt himself with a linen coat, such as Thamian and Tyrian fishermen throw over them, when they have nothing else on, or even over their other clothes.

The Evangelist, having shown how the taking of the great number of fish lead the disciples to recognize Christ, now mentions the order in those recognizing him. First, he mentions John; then Peter; and then actions of the other disciples.

John, being quick in understanding, recognized Christ at once. So he said to Peter, whom he loved more than the others, and also because Peter was above the others in rank, It is the Lord! John was convinced of this by the catch of the fish: "Thou dost rule the raging of the sea" (Ps 88:8); "Whatever the Lord pleases he does, in heaven and on earth in the seas and all deeps" (Ps 134:6). He said, It is the Lord! because they usually called him this: "You call me teacher and Lord" (13:13).

Peter is seen as passionately devoted to Christ. His devotion is clear, first of all, by his quickness to act: When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat. As soon as he heard it was the Lord, Peter went without delay.

Secondly, we see his devotion for Christ, for out of modesty he did not want to appear naked, but put on his clothes, for he was stripped for work, because it was hot and it made working easier. We can learn from this that those coming to Christ ought to put off the old man and put on the new, which has been created for God in faith: "He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life" (Rev 3:5).

Thirdly, his devotion is shown by his lack of fear: for because of his great love he was unwilling to stay in the boat, which was moving too slowly, and so he sprang into the sea, to reach Christ more quickly.

In the mystical interpretation, the sea signifies the troubles of this present world. Those who desire to come to Christ cast themselves into the sea, and do not refuse the tribulations of this world: "Through many tribulations we must enter the kingdom of God" (Acts 14:22); "My son, if you come forward to serve the Lord, prepare yourself for trials" (Sir 2:1). Now Peter did cast himself into the sea and he reached Christ unharmed because the servant of Christ is kept safe and unharmed in the midst of tribulations: "You have given a path in the sea, and a safe way through the waves" (Wis 14:3). As Chrysostom says, this incident very well brings out the difference between John and Peter: for John is seen to be greater in understanding, while Peter is more ardent in his affections.

But the other disciples came by boat: because they were not so fervent, not daring to enter the sea: Wisdom 14: "Men entrust their lives to a small piece of wood," etc. And another reason: For they were not far from land, and therefore they could come quickly: but about two hundred cubits away, dragging the net of fish.

According to the spiritual understanding: fishermen fishing by night caught nothing; when morning came, Jesus appeared, and they filled the nets, and being two hundred cubits distant from land, they drew in the nets. — The fishermen are preachers; Jeremiah 16: Behold, I will send many fishers, and they shall fish them; and Matthew 4: Come after me, and I will make you fishers of men.

The time of night is the time of the Law on account of the shadow of the letter of the figures of the Law: Hebrews 10: The Law having a shadow of good things to come, not the very image of the things.

Those who fish by night, that is, in the time of the Law, catch nothing, because, as is said in Hebrews 7, The Law brought no one to perfection.

When morning came, that is, in the time of grace, Christ appears: 2 Corinthians 3: Until this day a veil is upon their heart. But we, beholding the glory of the Lord with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.

Then the nets are filled, because after the coming of Christ in the flesh the truth is manifested, and fish are caught in the net of the Church: on account of which the Lord said above in chapter 12: If I be lifted up from the earth, I will draw all things to myself. — These fish, namely the faithful, preachers draw, because through good examples they lead them to life: concerning which manner of drawing it is said in Song of Songs 1: Draw me after you; we will run in the fragrance of your ointments.

And this at a distance of two hundred cubits, in which is intimated a twofold perfection that ought to be in a preacher, namely of life and doctrine; concerning which, Matthew 5: Whoever shall do and teach men thus, he shall be called great in the kingdom of heaven.

A parenthesis; for it follows, dragging the net with fishes. The order is, The other disciples came in a little ship, dragging the net with fishes.

The present event is no small matter, but an important one, because a great quantity of fish was caught, and yet the net did not tear.

The other disciples remained on the boat. First, the Evangelist mentions what they did, the other disciples came in the boat, because they were not as ardent as Peter. The boat signifies the Church: "The hope of the world took refuge on a raft, and guided by your hand left to the world the seed of a new generation" (Wis 14:6). This text refers to the Church as we see from 1 Peter (3:20).

The other disciples came in the boat, that is, protected by the society of the Church, which is as formidable as an army prepared for battle: "In the covert of your presence you hide them from the plots of men" (Ps 31:20).

Secondly, the Evangelist gives the reason why they did this, for they were not far from the land, but about two hundred cubits off. This could be the reason why Peter sprang into the sea, because the land was near; and it could explain why the others arrived so quickly. Indeed, they were not far away, because the Church is not far from the land of the living, for the Church is "none other than the house of God, and... the gate of heaven" (Gen 28:17); and the saints think about this land every day: "We look not to the things that are seen, but to the things that are unseen" (2 Cor 4:18); "Our commonwealth is in heaven" (Phil 3:20).

He says, two hundred cubits, which signifies the same thing as the two boats mentioned by Luke (5:2), that is, the two peoples from which the elect are drawn to eternal life: "That he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross" (Eph 2:15). The net by which the fish are taken is the teaching of the faith, by which God draws us by inspiring us from within: "No one can come to me unless the Father who sent me draws him" (6:44). The apostles also draw us by their exhortations.

(Tract. cxxii) We must not understand that the bread was laid on the coals, but read it as if it stood, They saw a fire of coals there, and fish laid on the coals; and they saw bread.

Having thus manifested the majesty of the Divinity through the wondrous catching of fish, he here manifests the truth of humanity through eating. His providence, therefore, in preparing food is indicated in the preparation of the foods, which was done by miracle; whence he says: When therefore they came down to the land, they saw a coal fire laid and fish placed upon it and bread, and so the meal to which he was inviting them was prepared: Matthew chapter twenty-two: "Behold, I have prepared my dinner, and all things are ready." And these things indeed were done by miracle; whence Chrysostom says: "He no longer works from pre-existing matter, as before the cross, but performs signs more wondrously, showing that what he then did from pre-existing matter, he did according to a certain dispensation." He means to say that that fish was made from nothing. Nor did he only prepare it by miracle, but the preparation was also done through Peter's ministry at the divine command.

They see a fire of coals, for the Savior had kindled a fire miraculously and put a fish on it that he had caught by his ineffable power. This too he had done by design. For it was not the hand of the holy apostles or the preaching of these spiritual fisherman among the human race that started the work. For he first caught one fish as the firstfruits of those who were to come (not that we mean one precisely, for by one is signified a small number). Then afterward the disciples caught the multitude in their nets, being enabled by his divine bidding to catch what they were fishing for.

In the midst of these things, both yesterday's reading of the holy Gospel and today's admonishes us that we ought to carefully consider why our Lord and Redeemer is recorded to have eaten roasted fish after his resurrection. For what is repeated in deed is not without mystery. For in this reading he ate bread and roasted fish, but in that which was read yesterday he ate with the roasted fish also a honeycomb. What do we believe the roasted fish signifies, except the Mediator himself between God and men who suffered? For he deigned to hide in the waters of the human race, he willed to be caught, caught in the snare of our death, and was as it were roasted by tribulation at the time of his passion. But he who deigned to become a roasted fish in his passion, became a honeycomb for us in his resurrection. Or did he who wished to prefigure the tribulation of his passion in the roasted fish, wish to express both natures of his person in the honeycomb? For a honeycomb is honey in wax, but honey in wax is divinity in humanity.

Our Lord ate to prove the resurrection, not to give his palate the pleasure of tasting of honey. He asked for a fish broiled on the coals that he might confirm the doubting apostles who did not dare approach him because they thought they saw not a body but a spirit.

The coals, fish, and bread which the disciples now see also constitute a miracle. For He fed so many people with them not from ready-made material, as before in the wilderness with five loaves (John 6:9–12) and two fish, but simply, from nothing.

Next, the Evangelist tells how Christ affectionately prepared a meal for his disciples. He mentions its preparation; Christ's invitation; and the meal itself. In the preparation of the meal we see what was contributed by Christ, and what was brought by the disciples.

Christ prepared three things. The Evangelist continues, When they got out on land, they saw hot coals there, with fish lying on it, and bread, which Christ by his power had created from nothing, or had formed from some nearby matter. In a previous miracle (6:11), Jesus fed the people with bread he had multiplied from previously existing bread. Now, after his passion, he creates or newly forms things, because it is no longer the time to show weakness but his power. For what he did before his passion in the multiplication of the bread was done in condescension, because if he wanted, he could have created it from nothing or newly formed it.

We can understand from this that Christ prepares a spiritual meal or banquet. If we take this present meal symbolically for the Church's meal, Christ also prepares these three things. First the hot coals of charity: "You will heap coals of fire on his head" (Prv 25:22); "Fill your hands with burning coals" (Ez 10:2). Christ carried these burning coals from heaven to earth: "A new commandment I give you, that you love one another" (13:34); "I came to cast fire upon the earth" (Lk 12:49). Also, Christ prepares the fish laid over the coals, which is Christ himself: for the cooking fish outspread over the hot coals is the suffering Christ who is spread over the hot coals when because of the fire of his love for us he is immolated on the cross: "Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2); "Be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:1).

He also prepares the bread which nourishes us, and this bread is himself. Christ is called a fish insofar as his divinity is hidden, for it is characteristic of fish to remain hidden in the water: "Truly, you are a God who hides yourself" (Is 45:15). While insofar as Christ nourishes us by his teaching, and even gives us his body for food, he is truly bread: "I am the living bread which came down from heaven" (6:51); "The bread will be rich and abundant" (Is 30:23). The ministers of the Church should also bring something to this meal; but whatever it is, it has come from God.

Peter drags the dragnet with the others, bringing the catch to Christ. The hundred can be understood to mean the fullness of the Gentiles. The fifty refers to the elect of Israel who have been saved. And the three set one's mind on the revelation of the holy Trinity, to whose glory the life of the believers who were caught in the dragnet is naturally connected.

For if we determine on the number that should indicate the law, what else can it be but ten? For we have absolute certainty that the Decalogue of the law, that is, those ten well-known precepts, were first written by the finger of God on two tables of stone. But the law, when it is not aided by grace, maketh transgressors, and is only in the letter, on account of which the apostle specially declared, "The letter killeth, but the spirit giveth life." Let the spirit then be added to the letter, lest the letter kill him whom the spirit maketh not alive, and let us work out the precepts of the law, not in our own strength, but by the grace of the Saviour. But when grace is added to the law, that is, the spirit to the letter, there is, in a kind of way, added to ten the number of seven. For this number, namely seven, is testified by the documents of holy writ given us for perusal, to signify the Holy Spirit. Accordingly, when to the number of ten, representing the law, we add the Holy Spirit as represented by seven, we have seventeen; and when this number is used for the adding together of every several number it contains, from 1 up to itself, the sum amounts to one hundred and fifty-three. But it is not on that account merely a hundred and fifty-three saints that are meant as hereafter to rise from the dead unto life eternal, but thousands of saints who have shared in the grace of the Spirit, by which grace harmony is established with the law of God, as with an adversary; so that through the life-giving Spirit the letter no longer kills, but what is commanded by the letter is fulfilled by the help of the Spirit, and if there is any deficiency it is pardoned.

(Tract. cxxii) In the draught before, the number of the fishes is not mentioned, as if in fulfilment of the prophecy in the Psalm, If I should declare them, and speak of them, they should be more than I am able to express; (Ps. 41:7) but here there is a certain number mentioned, which we must explain. The number which signifies the law is ten, from the ten Commandments. But when to the law is joined grace, to the letter spirit, the number seven is brought in, that being the number which represents the Holy Spirit, to Whom sanctification properly belongs. For sanctification was first heard of in the law, with respect to the seventh day; and Isaiah praises the Holy Spirit for His sevenfold work and office. The seven of the Spirit added to the ten of the law make seventeen; and the numbers from one up to seventeen when added together, make a hundred and fifty-three.

(Tract. cxxii) It is not then signified that only a hundred and fifty-three saints are to rise again to eternal life, but this number represents all who partake of the grace of the Holy Spirit: which number too contains three fifties, and three over, with reference to the mystery of the Trinity. And the number fifty is made up of seven sevens, and one in addition, signifying that those sevens are one. That they were great fishes too, is not without meaning. For when our Lord says, I came not to destroy the law, but to fulfil, by giving, that is, the Holy Spirit through Whom the law can be fulfilled, He says almost immediately after, Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. In the first draught the net was broken, to signify schisms; but here to show that in that perfect peace of the blessed there would be no schisms, the Evangelist continues: And for all they were so great, yet was not the net broken; as if alluding to the case before, in which it was broken, and making a favourable comparison.

Then Simon Peter went up, as the more zealous among the others, and drew the net to land, full of great fish, one hundred and fifty-three: in which the greatness of the miracle is shown both in number and in size. By great fish we understand the Blessed, who are great in charity: Matthew eleven: "He who is lesser in the kingdom of heaven is greater than he." And for greater expression of the miracle he adds what happened concerning the net: whence he says: And although there were so many, the net was not torn: against which it is said in Luke five: "They had caught a great multitude of fish, and their net was breaking." And so, although there were so many, namely in number and in size, they were in such a number on account of its significance: either because that number signifies perfection, when the numerical proportion is considered, or because it signifies universality, because, as Jerome says, "so many kinds of fish in the sea are read to have been described by the philosophers."

It is asked concerning what he says: Although there were so many, the net was not torn. — Since in the first fishing, Luke five, it is said that the net was breaking on account of the abundant multitude of fish, what is it that now it remains intact? Gregory responds: "In the other fishing the net is torn on account of the multitude of fish, because now the reprobate enter into the confession of the faith together with the elect, who rend the Church itself with heresies. But in this fishing the net is not torn, because the holy Church of the elect, resting in continual peace, is torn by no dissensions."

Now when such great fish were caught, Simon Peter went up and drew the net to land. I believe your charity now perceives what it means that Peter draws the net to land. To him indeed the holy Church was entrusted, to him specifically it is said: "Simon son of John, do you love me? Feed my sheep." What therefore is later revealed in words is now signified in action. Because therefore the preacher of the Church separates us from the waves of this world, it is surely necessary that Peter bring the net full of fish to land. For he himself draws the fish to the firmness of the shore, because by the voice of holy preaching he shows the faithful the stability of the eternal homeland. This he did by words, this by epistles, this he does daily by signs of miracles. As often as through him we are converted to the love of eternal rest, as often as we are separated from the tumults of earthly things, what else but fish cast into the net of faith are we drawn to the shore?

But when the net is said to be full of great fish, it is also added how many, namely one hundred fifty-three. The number is not without great mystery, but the depth of so great a mystery awaits your attention. For the evangelist would not have carefully expressed the sum of the quantity unless he had judged it to be full of sacred meaning. For you know that in the Old Testament all action is commanded through the precepts of the Decalogue, but in the New Testament the power of that same action is given through the sevenfold grace of the Holy Spirit as the faithful are multiplied. Announcing this, the prophet says: "The Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord shall fill him." But he receives action in this Spirit who acknowledges the faith of the Trinity, so that he believes the Father and the Son and the same Holy Spirit to be of one power and confesses them to be of one substance. Because therefore the seven things we mentioned above were given more broadly through the New Testament, but the ten precepts through the Old, all our virtue and action can be fully comprehended through ten and seven. Let us therefore multiply ten and seven by the triangular number, and they come to fifty-one. This number indeed is not without great mystery, because in the Old Testament we read that the fiftieth year was commanded to be called the jubilee, in which of course all the people would rest from all work. But true rest is in unity. For one cannot be divided; where there is a tear of division, there is no true rest. Let us therefore multiply fifty-one by the triangular number, so that they become one hundred fifty-three. Because therefore all our action exhibited in faith of the Trinity tends toward rest, we multiply ten and seven by three, so that we should arrive at fifty-one. And our true rest is then, when we now acknowledge that very brightness of the Trinity, which we hold certain to exist in the unity of divinity. We multiply fifty-one by three, and we hold the sum of the elect in the heavenly homeland as the number of one hundred fifty-three fish. After the resurrection of the Lord, therefore, it was fitting that the cast net should catch so many fish as would designate only the elect citizens of the heavenly homeland.

To Peter was the holy Church committed; to him is it specially said, Feed My sheep. That then which is afterwards declared by word, is now signified by act. He it is who draws the fishes to the firm shore, because he it was who pointed out the stability of the eternal country to the faithful. This he did by word of mouth, by epistles; this he does daily by signs and miracles. After saying that the net was full of great fishes, the number follows: Full of great fishes, an hundred and fifty and three.

(Hom. xxiv.) Seven and ten multiplied by three make fifty-one. The fiftieth year was a year of rest to the whole people from all their work. In unity is true rest; for where division is, true rest cannot be.

Understand this, perhaps, also in a contemplative sense: when the darkness of idolatry prevailed, then it was night. The prophets who labored then, before the appearing of Christ the Sun, caught nothing. Although they apparently had in their net the one nation of Israel, yet since even it often fell into idolatry, one may say they caught nothing. But when the Sun of righteousness shone forth in the morning, and the apostolic net was spread — a teaching that is truly right, in comparison with which the law and the prophets appear as the left side — then this net is drawn in, and not only the Gentiles, who may be called "one hundred," are brought to Christ, but also the Israelites, who may be understood as "fifty." For "when the fullness of the Gentiles has come in, then all Israel will be saved" (Rom. 11:25–26). The three fish signify faith in the Holy Trinity. For the one hundred and fifty — that is, the Gentiles and the Jews — were not caught without the three, since without faith in the Trinity no one is called captured.

The Evangelist mentions that this was done by one of the disciples, Peter, who was more ardent than the others, So Simon Peter went aboard; he also went up to the helm of the Church: "I will climb the state of perfection" (Song 7:8); "In his heart he is set to ascend" (Ps 64:6). And hauled the net ashore, because the holy Church has been entrusted to him, and it was said to him in particular, "Feed my lambs" (21:15). Peter now foreshadows this by his action in drawing the fish to the solid land, because he will show the solidity of the eternal homeland to the faithful.

He said, full of large fish, because "those whom he predestined he also called; and those whom he called he also justified" (Rom 8:30); "Men renowned for their power, giving counsel by their understanding, and proclaiming prophecies; leaders of the people in their deliberations" (Sir 44:3). At the other catch of fish (Lk 5:4) the number of fish taken was not mentioned, but it is here; here there were a hundred and fifty‑three. The reason for this is that those called to the Church of the present time include both those who are good and bad: "The number of fools is infinite" (Eccl 1:15). Thus in Genesis (22:17), when Abraham is told of his calling, we read, "I will multiply your descendants as the sand which is on the seashore," which refers to the bad. While referring to the good, God says, "Look toward heaven, and number the stars, if you are able to number them.... So shall your descendants be" (Gen 15:5); for God especially counts the good, "He tells the number of the stars" (Ps 147:4).

Does this mean that no more than a hundred and fifty‑three will be saved? No indeed! There will be more, but this number indicates a mystery. For no one can reach the homeland without observing the commandments of the decalogue; and the commandments can only be kept with the help of the sevenfold gift of the Holy Spirit: "The spirit of wisdom and of understanding, the spirit of counsel and of fortitude; the spirit of knowledge and of godliness, and you will be filled with the spirit of the fear of the Lord" (Is 11:2). Further, the first recorded instance of sanctification occurred on the seventh day: "God blessed the seventh day and hallowed it" (Gen 2:3). Adding ten and seven gives seventeen. Now if we add the cardinal numbers successively ‑ one plus two gives three, plus three gives six, plus four gives ten, plus five gives fifteen, plus six gives twenty‑one, and so on in this way till we have reached the number seventeen ‑ we arrive at the number one hundred and fifty‑three.

Or, in another way: Christ now was appearing to seven disciples. If we multiply this seven by seven (the gifts of the Holy Spirit) we get forty‑nine. Now if we add one to indicate that perfection of unity which is characteristic of the children of God who act by the Spirit of God, we get fifty. If we triple this, and also add three, to indicate our faith in the Trinity (which we profess with our heart, our words and our actions), we get a hundred and fifty‑three. Thus, those who are perfected by the seven gifts of the Holy Spirit, and united by their faith in the Trinity, come to the Father.

The Evangelist continues, and although there were so many, the net was not torn. In the incident related by Luke (Lk 5:6) the net broke because in the present Church in this world, which the net signifies, there are many rips of schisms, heresies and seditions. But the Church is not entirely torn apart because "I am with you always, to the close of the age" (Mt 28:20). But in the future, in our homeland, heaven, which is signified by the net which was not torn, that is, in that peace which will be in the saints, there will be no schisms: "He makes peace in your borders" (Ps 147:14).

"And Jesus cometh, and taketh bread, and giveth them, and fish likewise." We are likewise told here, you see, on what they dined; and of this dinner we also will say something that is sweet and salutary, if we, too, are made by Him to partake of the food. At the Lord's command they likewise brought of the fishes which they themselves had caught; and although their doing so might not be actually stated by the historian, yet there has been no silence in regard to the Lord's command. For He says, "Bring of the fishes which ye have now caught." The fish roasted is Christ having suffered; He Himself also is the bread that cometh down from heaven. With Him is incorporated the Church, in order to the participation in everlasting blessedness. For this reason is it said, "Bring of the fish which ye have now caught," that all of us who cherish this hope may know that we ourselves, through that septenary number of disciples whereby our universal community may in this passage be understood as symbolized, partake in this great sacrament, and are associated in the same blessedness. This is the Lord's dinner with His own disciples, and herewith John, although having much besides that he might say of Christ, brings his Gospel, with profound thought and an eye to important lessons, to a close. For here the Church, such as it will be hereafter among the good alone, is signified by the draught of an hundred and fifty-three fishes; and to those who so believe, and hope, and love, there is demonstrated by this dinner their participation in such super-eminent blessedness.

(Tract. cxxiii. 2) Mystically, the fried fish is Christ Who suffered. And He is the bread that came down from heaven. To Him the Church is united to His body for participation of eternal bliss. Wherefore He says, Bring of the fishes which ye have now caught; to signify that all of us who have this hope, and are in that septenary number of disciples, which represents the universal Church here, partake of this great sacrament, and are admitted to this bliss.

And Jesus came. Here the fourth point is noted, namely the Lord's munificence in distributing food: whence he says: And he took bread and gave it to them, and fish likewise, he gave to them to eat. And similarly it is to be understood that he himself ate with them; whence Chrysostom: "Here indeed he does not say that he ate with them; Luke elsewhere says, Luke, the last chapter: When he had eaten before them, taking the remains, he gave to them"; whence Gregory says: "The Lord ate roasted fish and bread." Christ gave, in which he signified himself as the most generous distributor of all graces: Matthew twenty-five: "To each one he gave according to his own ability."

It is asked concerning this, that the Lord ate fish and bread, as is said in the last chapter of Luke: since this belongs only to an animal body, therefore either Christ had an animal body, or he ate phantastically. I respond: It must be said that there is eating from necessity, and this belongs only to the animal body; and there is eating from power, and this belongs not only to the animal body but also to the glorified and spiritual body, which eats purely from power. For from glorified bodies the power is not taken away, but the necessity.

It is asked: what happened to that food? For since a glorified body would not be nourished, it seems that it would have the customary egress of nature. I respond: It must be said that just as water cast into fire is immediately absorbed by the fire, so food received by a glorified body is immediately consumed by a certain spiritual power. Whence Augustine in the book On the Resolution of Six Questions: "In one way the thirsting earth absorbs water, in another way the burning ray of the sun: the former by indigence, the latter by power. Therefore the body of the future resurrection would be of imperfect happiness if it should need foods; it will be of imperfect happiness if it cannot take foods." And the reason for this is that in the first case it would be needy, in the second case powerless.

This does not differ from this reading either, for he ate fish and bread. For he who could be roasted like a fish from his humanity, refreshes us with bread from his divinity, who says: "I am the living bread who came down from heaven." Therefore he ate roasted fish and bread, so that by his own food he might show us that he both endured suffering from our humanity, and provided our refreshment from his divinity. If we consider this carefully, we see how it is also fitting for us to imitate. For thus the Redeemer shows his own things, that he might prepare the way of imitation for us who follow. Behold, in his food our Lord wished to join a honeycomb to the roasted fish, because clearly he receives into his body for eternal rest those who, while they feel tribulations here for the Lord, do not depart from the love of inner sweetness. The honeycomb is taken with the roasted fish, because those who here accept affliction for the truth are satisfied there with true sweetness.

And He biddeth them "to bring of the fish," to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for "He was eating together with them." But the, "how," it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

Next, Jesus came and took bread and gave it to them, and we see the meal they had, with Jesus eating with them: "You open your hand, you satisfy the desire of every living thing" (Ps 145:16). For he is the one who gives nourishment at the appropriate times.

But did Christ really eat with them? We should say that he did, although it does not say this here. Luke (24:43) explicitly says that he ate with them, and in Acts (1:4) we read that "while eating with them, he charged them not to leave Jerusalem."

But did he truly eat? We should say to this that a thing is said to be true in two ways: true with the truth of signification, and true with the truth of its species. A thing is true in the first way when it corresponds to what is signified. For example, if I want to signify something by speech, and what I signify by it is true and agrees with the thing signified, my speech is true with the truth of signification, although not necessarily true with the truth of the species. When Christ said "I am the true vine" (15:1), that was true, although he is not a true vine in the sense that he has the species or nature of a vine, but he is a vine considering what vine signifies. On the other hand, something is said to be true with the truth of its species or kind, when it has what belongs to the truth of its species. These things are the principles of the species, not their subsequent effects. Thus the utterance, "Man is an animal" is true in the first way, with the truth of signification, because it signifies what is true. But is not true with the truth of species unless it is spoken by the mouth of a human animal using its normal organs of speech. Its truth does not depend on the effects of the speaking, for example, that it be heard by someone. So, applied to the act of eating: some cases are true only with the truth of signification, as the eating ascribed to an angel, because an angel does not have the organs for eating. But what is signified by their eating is true, that is, the desire they have for our salvation. But Christ's act of eating after the resurrection was true both with the truth of signification, because he did it to show that he had a human nature, which he did in truth have, and his eating was true according to its species, because he had the organs used for eating. However, the effects consequent on eating were not present, since the food was not transformed into his substance, since he had a glorified and incorruptible body. It was dissolved into pre‑existing matter by the divine power. However, this effect does not alter the truth of the species, as was said.

"This was now," he says, "the third time that Jesus showed Himself to His disciples after that He was risen from the dead." And this we are to refer not to the manifestations themselves, but to the days; that is to say, taking the first day when He rose again, and the [second] eight days after, when the disciple Thomas saw and believed, and [the third] on this day when He so acted in connection with the fishes, although how many days afterwards it was that He did so we are not told; for on that first day He was seen more than once, as is shown by the collated testimonies of all the evangelists: but, as we have said, it is in accordance with the days that His manifestations are to be calculated, making this the third; for that [manifestation] is to be reckoned the first, and all one and the same, as included in one day, however often and to however many He showed Himself on the day of His resurrection; the second eight days afterwards, and this the third, and thereafter as often as He pleased on to the fortieth day, when He ascended into heaven, although all of them have not been recorded in Scripture.

(Tract. cxxiii. 3) Which has reference not to manifestations, but to days; i. e. the first day after He had risen, eight days after that, when Thomas saw and believed, and this day at the draught of fishes; and thenceforward as often as He saw them, up to the time of His ascension.

(de Con. Evang. iii. 25.) We find in the four Evangelists ten occasions mentioned, on which our Lord was seen after His resurrection: one at the sepulchre by the women; a second by the women returning from the sepulchre; a third by Peter; a fourth by the two going to Emmaus; a fifth in Jerusalem, when Thomas was not present; a sixth when Thomas saw Him; a seventh at the sea of Tiberias; an eighth by all the eleven on a mountain of Galilee, mentioned by Matthew; a ninth when for the last time He sat at meat with the disciples; a tenth when He was seen no longer upon earth, but high up on a cloud.

This now the third time. After the manifestation has been set forth, there is set forth the comparison of this manifestation with the preceding ones; and it is counted as the third along with the preceding ones, not because there were not more, but because it suffices to write these three for the sake of believing, according to that passage in Deuteronomy nineteen: "In the mouth of two or three witnesses shall every word stand." Therefore he says: This is now the third time that Jesus manifested himself to his disciples, after he had risen from the dead, as though it were sufficient to have recounted a threefold manifestation: Acts ten: "He gave him to be made manifest, not to all the people, but to witnesses foreordained by God, to us, who ate and drank with him after he rose from the dead."

It is asked: Why did the Lord manifest himself to the disciples at intervals and was not with them continuously until the ascension? And Chrysostom responds that "he withdrew himself from their sight at times, so that he might be sought more eagerly, and being sought might be loved, and being loved might be venerated more remarkably and more devoutly." Another reason: because the disciples, as long as the Lord was with them, loved him carnally; in order to dispose them to spiritual love and through this to the reception of the Holy Spirit, he therefore withdrew his bodily presence from their eyes little by little, until he fully withdrew it in the ascension, and then their love would become entirely spiritual. For this reason it is written above in the sixteenth chapter: "Unless I go away, the Paraclete will not come to you," etc.

For here He no more looketh to heaven, nor performeth those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It saith that, "This was the third time that Jesus appeared to them, after that He arose from the dead." And He biddeth them "to bring of the fish," to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for "He was eating together with them." But the, "how," it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

The Evangelist says: "This is now the third time that He showed Himself," and by this he indicates that He did not associate with them constantly, nor as before.

The Evangelist summarizes the appearances by saying, This was now the third time that Jesus was revealed to the disciples. According to Augustine, if this third time refers to the number of times, it is not true. For as was said, on the first day Christ appeared five times, again on the eighth day when Thomas was present, again by the Sea as recorded here, again on the mountain in Galilee (Mt 28:16), again when they were at table (Mk 16:14), and again on the day of his ascension, when "as they were looking on, he was lifted up" (Acts 1:9). Further, he appeared to them many other times during the forty days, but these are not recorded (Acts 1:3).

Thus the third time must refer to the days on which Christ appeared. The first day he appeared was the day of the resurrection; the second day was eight days after the resurrection, eight days later (20:26); and the third day was the appearance by the lake mentioned here. Or, one could say, this statement can be true even if it is referred to the number of times: for the only times we read that he appeared to a number of the disciples gathered together was on the first day in the evening, when the doors were shut; secondly, eight days later, when the disciples were gathered together; and thirdly, here at the Sea. Thus, he explicitly says, this was now the third time that Jesus was revealed to the disciples.

Note that Mark mentions nothing of the nativity or infancy or youth of the Lord. He has made his Gospel begin directly with the preaching of John.

The beginning of the Gospel of Jesus Christ, etc. As it is written in Isaiah the prophet. The beginning of the Gospel of Mark should be compared to the beginning of Matthew, where he says: The book of the generation of Jesus Christ, the son of David, etc. And from both, our one Lord Jesus Christ is to be understood as the Son of God and man. And fittingly the first evangelist calls him the Son of Man, the second the Son of God, so that our understanding may gradually rise from the lesser to the greater, and through faith and the sacraments of assumed humanity, ascend to the recognition of divine eternity. Fittingly, he who was to describe human genealogy began with the Son of Man, namely David or Abraham, from whose lineage he assumed the substance of flesh. Fittingly, he who was to start his book from the beginning of the evangelical preaching wished to call our Lord Jesus Christ more as the Son of God, because it was in accordance with both aspects: the human nature from the lineage of patriarchs or kings of flesh, and the divine power to preach the Gospel to the world. Indeed, the Gospel is called the good news. And what is better news than: Repent, for the kingdom of heaven is at hand (Matt. III)? Therefore, it is human to be born humanly, but it is of God to preach the entry of the heavenly kingdom to the repentant. And thus Matthew rightly calls him the Son of David, whom he asserts to come in the flesh. Mark rightly calls him the Son of God, whom he designates at the very front of his writing as the author of the Gospel and the sponsor of the eternal kingdom. It is noteworthy that the holy Evangelists, who left us the written dispensation of the Lord's incarnation, were indeed fired by one spirit in their approach to their writing duty, but each set a different beginning and a different endpoint for their narrative. Matthew, taking his beginning from the nativity of the Lord, carried the sequence of his narration up to the time of the Lord's resurrection. Mark, starting from the beginning of the evangelical preaching, reached up to the time of the Lord's ascension and the preaching of his disciples to all nations over the world. Luke, beginning from the nativity of the forerunner, ended his Gospel in the ascension of the Lord, when the disciples returning to Jerusalem were expecting the advent of the Holy Spirit in divine praises. John, taking his beginning from the eternity of the Word of God, by whom all things were made, himself reached up to the time of the Lord's resurrection by evangelizing. Therefore, intending to write the Gospel, Mark aptly first of all puts forth the testimonies of the prophets by whom this was long ago foretold to happen. So that he might indicate to all that the things he was writing were to be received as true and without a scruple of doubt, because he showed them to have been foreseen and foretold by prophets filled with the Holy Spirit, and at the same time in the same beginning of his Gospel instructs both the Jews, who had received the Law and the Prophets, to also receive the sacraments of the Gospel which their prophets had foretold, and the Gentiles, who had come to the Lord through all the proclamations of the Gospel, to also receive and venerate the authority of the Law and the Prophets, lest anyone, like the heretics, should accept either only the Old Testament or only the New, and thus remain alien to the testament of God.

(in Marc. i. 1) The beginning of this Gospel should be compared with that of Matthew, in which it is said, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham. But here He is called the Son of God. Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him Son of man, the second, Son of God, that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity. Fitly also did He, who was about to describe His human generation, begin with a son of man, namely, David or Abraham. Fitly again, he who was beginning his book with the first preaching of the Gospel, chose rather to call Jesus Christ, the Son of God; for it belonged to the human nature to take upon Him the reality of our flesh, of the race of the patriarchs, and it was the work of Divine power to preach the Gospel to the world.

Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Cæsar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark.

With baptism the old covenant ends and the new begins. This is seen in the fact that the inaugurator of the New Testament is John the Baptist. "Among those born of women there is none greater than John." He is the crown of all the prophetic tradition: "For all the prophets and the law prophesied until John." Of the gospel dispensation he was the firstfruits, for we read "the beginning of the gospel of Jesus Christ" and after some words "John did baptize in the wilderness."

And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.

And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son." [1 Peter 5:13]

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

Wherefore Mark also says: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets." Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David's body was Emmanuel, "the messenger of great counsel of the Father;" through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, "and established a testimony in Jacob;" as David says when discoursing on the causes of His birth: "And He appointed a law in Israel, that another generation might know [Him,] the children which should be born from these, and they arising shall themselves declare to their children, so that they might set their hope in God, and seek after His commandments." And again, the angel said, when bringing good tidings to Mary: "He shall be great, and shall be called the Son of the Highest; and the Lord shall give unto Him the throne of His father David;" acknowledging that He who is the Son of the Highest, the same is Himself also the Son of David. And David, knowing by the Spirit the dispensation of the advent of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting on the right hand of the Most High Father.

Mark the disciple and interpreter of Peter wrote a short gospel at the request of the brethren at Rome embodying what he had heard Peter tell. When Peter had heard this, he approved it and published it to the churches to be read by his authority as Clemens in the sixth book of his Hypotyposes and Papias, bishop of Hierapolis, record. Peter also mentions this Mark in his first epistle, figuratively indicating Rome under the name of Babylon "She who is in Babylon elect together with you salutes you and so does Mark my son." So, taking the gospel which he himself composed, he went to Egypt and first preaching Christ at Alexandria he formed a church so admirable in doctrine and continence of living that he constrained all followers of Christ to his example. Philo most learned of the Jews seeing the first church at Alexandria still Jewish in a degree, wrote a book on their manner of life as something creditable to his nation telling how, as Luke says, the believers had all things in common at Jerusalem, so he recorded that he saw was done at Alexandria, under the learned Mark. He died in the eighth year of Nero and was buried at Alexandria, Annianus succeeding him.

(in Prolog.) Mark the Evangelist, who served the priesthood in Israel, according to the flesh a Levite, having been converted to the Lord, wrote his Gospel in Italy, showing in it how even his family benefited Christ. For, commencing his Gospel with the voice of the prophetic cry, he shows the order of the election of Levi, declaring that John the son of Zachariah was sent forth by the voice of an angel, and saying, The beginning of the Gospel of Jesus Christ, the Son of God.

The way of the Lord must be prepared within the heart; for great and spacious is the heart of man, as if it were a whole world. But see its greatness, not in bodily quantity, but in the power of the mind which enables it to encompass so great a knowledge of the truth. Prepare, therefore, in your hearts the way of the Lord, by a worthy manner of life. Keep straight the path of your life, so that the words of the Lord may enter in without hindrance.

The gospel is primarily concerned with Christ Jesus, who is the head of the whole body of those who are being saved. Mark conveys this point when he says, "The beginning of the gospel concerning Christ Jesus." … In its unfolding the gospel has a beginning, a continuing middle and an end. The beginning can be viewed either as the entire Old Testament, with John the Baptist being its summarizing type, or (because he stands at the juncture of the new with the old) the final stages of the old covenant. This runs counter to those who would assign the two covenants to two different Gods.

Those who deepen in the knowledge of Christianity do not treat the things written in the law with disrespect.… In saying: "The beginning of the gospel of Jesus Christ, as it is written in the prophet Isaiah," Mark shows that the beginning of the gospel is intrinsically connected with the Old Testament.

This also the presbyter [John] said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.

The Greek word 'Evangelium' means good tidings, in Latin it is explained, 'bona annunciatio,' or, the good news; these terms properly belong to the kingdom of God and to the remission of sins; for the Gospel is that, by which comes the redemption of the faithful and the beatitude of the saints. But the four Gospels are one, and one Gospel is four. In Hebrew, His name is Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek, Messias in Hebrew, Unctus in Latin, that is, King and Priest.

The Life of the Evangelist Mark Mark was the disciple and interpreter of Peter, and, at the urging of the brethren in Rome, Mark wrote his short Gospel, following exactly what he had heard Peter tell. When Peter saw it, he gave it his approval, and directed that it be read in the Church, as Clement says in Book VI of his Outline. Papias, Bishop of Hierapolis, makes mention of this same Mark. Peter, in his first Epistle, refers to Rome metaphorically by the name "Babylon": The church that is at Babylon, chosen together with you, saluteth you; and so doth Mark my son (I Pet. 5:13). Taking with him the Gospel which he himself had written, Mark went to Egypt, and was the first to preach Jesus Christ in Alexandria, where he established the Church. So highly did he excel both in teaching and in a life of steadfast endurance, that all those who came to believe in Christ, followed his example. And Philo [an Alexandrian Jewish philosopher of the first century AD], the most eloquent of the Jews, was so impressed when he saw the first church in Alexandria while it was still made up primarily of Jews, that he wrote a book about the life of those Christians, praising, as it were, his own race. Luke relates that the believers in Jerusalem held everything in common; likewise Philo preserved the memory of what he had seen occurring in Alexandria under the guidance of Mark. Mark reposed in the eighth year of Nero's reign [63 A.D.]. He was buried in Alexandria, where Ananias succeeded him as bishop.

The Gospel According to St. Mark was written ten years after the Ascension of Christ. This Mark was a disciple of Peter, whom Peter calls his son, that is, his spiritual son. He was also called John (Acts 12:12), and the nephew of Barnabas (Col. 4:10), and the companion of Paul (Philemon 24). But eventually he accompanied Peter the most, and was with him in Rome. The believers in Rome begged Mark not only to preach orally, but also to give them a written account of Christ's life. He agreed, and composed it immediately. God revealed to Peter that Mark had written this Gospel, and when he saw it, Peter confirmed its truth, and sent Mark as bishop to Egypt. There Mark preached and established the Church in Alexandria, enlightening all those in that sunny land to the south. The character of this Gospel, therefore, is unclouded and clear, containing nothing that is hidden.

Mark's Gospel agrees with Matthew's in every respect, except that Matthew goes into greater detail. And while Matthew begins with the Nativity of the Lord according to the flesh, Mark begins with the prophet and forerunner John. Therefore, though it may appear incomprehensible, some have given this understanding of the four Evangelists: God, Who sits upon the four-faced Cherubim, as Scripture says (see Ezekiel 1:10, 10:14; also Rev. 4:7) gave us the Gospel which likewise appears in four forms, but is held together by one Spirit. Just as one of the Cherubim had the face of a lion, and another the face of a man, and another the face of an eagle, and another the face of a bullock, so it is with the preaching of the Gospel.

The Gospel of John has the face of a lion, for the lion is royal and princely; and John began his Gospel with the royal and lordly dignity of the divine Word, saying, In the beginning was the Word, and the Word was God. But the Gospel of Matthew is in the likeness of a man, for it begins with the Nativity according to the flesh and the incarnation of the Word. The Gospel of Mark is likened to an eagle, for it begins with the prophet and forerunner John. And the prophetic gift, by which one can foresee and keenly perceive things that are a great way off, is like an eagle. For it is said that the eagle is the most keen sighted of all the animals, and can even gaze at the sun without shutting its eyes. The Gospel of Luke is like the bullock, because it begins with the priestly service of Zacharias, in the course of which he made sacrifice for the sins of the people, sacrificing a bullock.

But Mark begins his Gospel by describing the way of life of the Forerunner. Listen then to what he says.

John, the last of the prophets, is presented by the evangelist as the beginning of the Gospel of the Son of God, because the end of the Old is the beginning of the New Testament.

The efficacy of John's baptism is attested by the holy way he lived as a person. His baptism was in accord with the justice of a just man, yet still a mere man, but one who had received extraordinary grace from the Lord, a grace so great that he was deemed worthy to precede the final Judge of history, and to point him out with his finger, and to fulfill the words of that prophecy: "The voice of one crying out in the desert, prepare the way for the Lord."

Behold, I send my angel, etc. The angel is called John, not by the association of nature according to the heresy of Origen, but by the dignity of the office. For angel in Greek is called messenger in Latin. By which name, rightly, that man could be called who was sent by God to bear witness to the light (John I), and to announce to the world the Lord coming in the flesh. Nor should it be wondered at mystically that one who is greater than all born of women (Matt. XI) should be called an angel, when it is universally accepted that all who rightly perform the duty of the priestly rank can be called angels because of their duty to evangelize, as the prophet says: The lips of the priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts (Mal. II).

(ubi sup.) Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he showed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, As it is written in the prophet Isaiah, Behold, &c.

(ubi sup.) Or otherwise, we must understand, that, although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, The voice of one crying in the wilderness. For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, the voice of one crying in the wilderness, saying, Prepare ye the way of the Lord. But in each sentence alike, the way of the Lord to be prepared is proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens; which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh; unless he thought, that, since his memory was then ruled by the Holy Spirit, it was not without a purpose, that the name of one prophet had occurred to him instead of another. For thus whatsoever things the Holy Spirit spoke by the prophets, are implied each to have belonged to all, and all to each.

(ubi sup.) But John is called an angel not by community of nature, according to the heresy of Origena, but by the dignity of his office; for angel in Greek is in Latin, nuntius, (messenger,) by which name that man is rightly called, who was sent by God, that he might bear witness of the light, and announce to the world the Lord, coming in the flesh: since it is evident that all who are priests may by their office of preaching the Gospel be called angels, as the prophet Malachi says, The lips of the priest keep knowledge, and they seek the law at his mouth, because he is the Angel of the Lord of hosts. (Mal. 2:7)

(ubi sup.) But as John might be called an angel, because he went before the face of the Lord by his preaching, so he might also be rightly called a voice, because, by his sound, he preceded the Word of the Lord. Wherefore there follows, The voice of one crying, &c. For it is an acknowledged thing that the Only-Begotten Son is called the Word of the Father, and even we, from having uttered words ourselves, know that the voice sounds first, in order that the word may afterwards be heard.

(ubi sup.) What he cried is revealed, in that which is subjoined, Prepare ye the way of the Lord, make his paths straight. For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord's coming to the hearts of His hearers, that the power of grace might penetrate these hearts, and the light of truth shine in them? And the paths he makes straight, when he forms pure thoughts in the soul by the word of preaching.

He emerged from the desert clothed in a strange garment, refusing all ordinary social intercourse. He did not even share their common food. For it is written that from childhood John was in the deserts until the day of his public appearance to Israel. Indeed, his clothing was made of camel's hair! His food locusts and wild honey! … It is understandable that they should have been alarmed when they saw a man with the hair of a Nazarite of God, and a divine face, suddenly appearing from the lonely wilderness dressed in bizarre clothing, who after preaching to them, he disappeared again into the wilderness, without eating or drinking or mingling with the people? Must they not have suspected that he was a little more than human? For how could a human being go without food? And so they understood him to be a divine messenger, the very angel foretold by the prophet.

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God." Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in "the spirit and power of Elias," "Prepare ye the way of the Lord, make straight paths before our God." For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles. For varied and rich in attribute is the Father...

(ad Pammach. Epist. 57) But this is not written in Isaiah, but in Malachi, the last of the twelve prophets.

By Malachi, therefore, the voice Πνεύμκτος Ἅγιου of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known.

(Quæst. nov. et vet. Test. lvii.) For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, The voice of one crying in the wilderness, in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.

(Vict. Ant. c. Cat. in Marc.) But it may be said that it is a mistake of the writer. Otherwise it may be said, that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written after the story of Hezekiah, The voice of one crying in the wilderness; but in Malachi, Behold, I send mine angel. The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, Behold, I send mine angel.

(Vict. Ant. e. Cat. in Marc.) But the prophecy, by saying, In the wilderness, plainly shows that the divine teaching was not in Jerusalem, but in the wilderness, which was fulfilled to the letter by John the Baptist in the wilderness of Jordan, preaching the healthful appearing of the Word of God. (non occ.). The word of prophecy also shows, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present.

Or, the way of the Lord, by which He comes into men, is penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John's preaching was, Repent ye.

But it is called the voice of one crying, for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for salvation is far from the wicked, and they stopped their ears like deaf adders, and deserved to hear indignation, and wrath, and tribulation from Christ.

Or else the voice and the cry is in the desert, because they were deserted by the Spirit of God, as a house empty, and swept out; deserted also by prophet, priest, and king.

Or else, Prepare ye the way of the Lord, that is, act out repentance and preach it; make his paths straight, that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli. He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees. Paths are mentioned after the way, because moral commands are laid open after penitence.

Now he called him an "angel" on account of the great consequence of the mighty deeds which he was to accomplish, comparable to those mighty deeds of Joshua the son of Nun about whom you have read. John served in the office of a prophet to announce God's will, as the forerunner of the Anointed One. The Spirit, speaking in the voice of the Father, called John an "angel" in accord with the promise declared by Malachi: "Behold, I send my messenger to prepare the way before me." It is not a novelty that the Holy Spirit would call those he has appointed ministers of his power "angels."

Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

As for the testimony concerning the Forerunner, it is taken from two prophets — from Malachi: "Behold, I send My messenger, and he shall prepare the way before Me" (Mal. 3:1), and from Isaiah: "The voice of one crying in the wilderness" (Isa. 40:3) and so forth. These are the words of God the Father to the Son. He calls the Forerunner an Angel on account of his angelic and nearly bodiless life and on account of his announcing and pointing out the coming Christ. John prepared the way of the Lord, making ready the souls of the Jews through baptism for the reception of Christ. "Before Thy face" means that Thy Angel is close to Thee. By this is signified the kinship of the Forerunner to Christ, since before kings as well it is chiefly relatives who are honored.

The Forerunner of Christ, therefore, is called an angel, on account of his angelic life and lofty reverence. Again, where he says, Before thy face, it is as if he said, Thy messenger is near thee: whence is shown the intimate connection of the Forerunner with Christ; for those walk next to kings, who are their greatest friends. There follows, Who will prepare thy way before thee. For by baptism he prepared the minds of the Jews to receive Christ.

Or, the way is the New Testament, and the paths are the Old, because it is a trodden path. For it was necessary to be prepared for the way, that is, for the New Testament; but it was right that the paths of the Old Testament should be straightened.

Quaest. nov. et vet. Test.lvii: For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, "The voice of one crying in the wilderness," in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.

A voice crying out in the desert: Prepare the way of the Lord, etc. It is clear that the only-begotten Son is called the Word of the Father, as John attests, who says: In the beginning was the Word, and the Word was with God, and the Word was God (John 1). And we know from our speech itself that the voice sounds first, so that the word can be heard afterward. Therefore, John is called a voice by the prophet because the word precedes. Thus, the voice is said to precede the Lord's coming because through his ministry the Word of the Father is heard by men. He also cries out in the desert because he announces the consolation of redemption to the forsaken and desolate Judah. What he cries out, however, is revealed when it is added: Prepare the way of the Lord, make straight his paths. Whoever preaches true faith and good works, what else does he do but prepare the way for the Lord to enter the hearts of the listeners, so that the power of grace may penetrate, the light of truth may shine, and make straight paths for God, by forming pure thoughts in the mind through the word of good preaching? Indeed it must be noted that from the prophetic testimonies which Mark has placed, one is only found in Isaiah, while the other is found in Malachi. Yet the evangelist should not be thought to have erred or been deceitful, who says this was written in Isaiah which Isaiah did not write, but rather it should be understood that even if the words placed from Malachi are not found in Isaiah, the sense of them is found in Isaiah, and in several other places, and more clearly in what he himself added here: A voice crying out in the desert: Prepare the way of the Lord, make straight his paths. For who does not see how great the agreement is in both statements? For what Malachi said, that an angel should be sent before the face of the Lord who would prepare his way, is indeed the same as what Isaiah said, that a voice crying out should be heard in the desert, who said: Prepare the way of the Lord, make straight his paths. Because just as John could rightly be called an angel, because he preceded the face of the Lord by preaching, so he could rightly be called the voice, because he preceded the Word of God by sounding it, as was stated above. But in both statements the way of the Lord is similarly preached to be prepared. Therefore, the evangelist is not mistaken, who writes this said by Isaiah: which even if not in the same words, nevertheless he finds written by him in the same sense. However, it could have happened that in the mind of Mark writing the Gospel, Isaiah occurred instead of Malachi, as happens. But he would without any doubt correct this, at least being admonished by others who could read this while he was still living in the flesh, unless he thought that the name of another prophet occurred to his memory, which was governed by the Holy Spirit, not without reason, because the Lord ordained it to be written thus. But why the Lord ordained it so, that most useful cause should be easily thought of, namely, that it is thus hinted that all the holy prophets spoke by one spirit in wonderful agreement, which is much greater than if all the sayings of all the prophets were spoken by the mouth of one man. And therefore, whatever the Holy Spirit said through them should be undoubtedly accepted, and each one's words belong to all, and all to each one. Therefore, what has been said through Isaiah is as much Malachi's as Isaiah's, and what has been said through Malachi is as much Isaiah's as Malachi's, what need was there for Mark to correct when reading to himself what name occurred for another? And rather, following the authority of the Holy Spirit, by whom he certainly more than us felt his mind was governed, thus he would leave this written as it is? For the Lord had ordained to instruct him in this way to show us that there is such great harmony in his words among the prophets, that we should most fittingly even attribute what is found said by Malachi to Isaiah.

"I am the voice of one crying in the wilderness: Make straight the way of the Lord, as Isaiah the prophet said." You know, dearest brothers, that the only-begotten Son is called the Word of the Father, as John testifies when he says: "In the beginning was the Word, and the Word was with God, and the Word was God." And from your own manner of speaking you recognize that the voice sounds first, so that the word may afterward be heard. Therefore John asserts that he is the voice, because he precedes the Word. And so, going before the coming of the Lord, he is called a voice, because through his ministry the Word of the Father is heard by men. He also cries out in the wilderness, because he announces the comfort of the Redeemer to abandoned and forsaken Judea. But what he cries out he indicates when he adds: "Make straight the way of the Lord." The way of the Lord is made straight to the heart when the word of truth is humbly heard. The way of the Lord is made straight to the heart when one's life is prepared according to his commandment.

As it is written in the book of the words of Isaiah the prophet: The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. Indeed, the same John the Baptist, when asked who he was, answered, saying: I am the voice of one crying in the wilderness. He, as was said by us before, was called a voice by the prophet because he preceded the Word. But what he cried out is revealed when it is added: Prepare the way of the Lord, make his paths straight. Everyone who preaches right faith and good works, what else does he do but prepare a way for the coming Lord into the hearts of his hearers? So that the power of grace may penetrate, so that the light of truth may illuminate, so that he may make straight paths for God, while he forms pure thoughts in the mind through the word of good preaching.

Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but in Malachi, the last of the twelve prophets. The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here toone passage, without mentioning, however, by whom it is said, "Behold, I send mine angel.". By Malachi, therefore, the voice of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known. Or, "the way of the Lord, "by which He comes into men, in penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John's preaching was, "Repent ye.". But it is called "the voice of one crying," for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for "salvation is far from the wicked," and they "stopped their ears like deaf adders," and deserved to hear "indignation, and wrath, and tribulation" fromChrist.The word of prophecy also shows, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present. Or else the voice and thecry is in the desert, because they were deserted by the Spirit of God, as ahouse empty, and swept out; deserted also by prophet, priest, and king. Or else, "Prepare ye the way of the Lord," that is, act out repentance and preach it; "make his paths straight," that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli. He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees. "Paths" are mentioned after the "way "because moral commands are laid open after penitence.

The quotation is made up from two prophets, Malachi and Isaiah. From the first part: "Behold I send my messenger to prepare the way before me," occurs at the close of Malachi. But the second part: "The voice of one crying," etc., we read in Isaiah. On what ground then has Mark in the very beginning of his book set the words: "As it is written in the prophet Isaiah, Behold I send my messenger," when, as we have said, it is [in part] not written in Isaiah at all, but in Malachi, the last of the twelve prophets? Let ignorant presumption solve this nice question if it can. I will ask pardon for being in the wrong.… The apostle has not rendered his original word for word, but using a paraphrase, he has given the sense in different terms.

Voice and crying go together: the voice preaches faith; the cry calls for repentance; the voice, comfort; the cry, danger; the voice sings mercy; the cry announces judgment.

Mark took two prophecies spoken in different places by two prophets and conflated them into one, so as to declare: "As it is written in Isaiah the Prophet …" "The voice of one crying in the wilderness," which is indeed recorded immediately after the narrative about Hezekiah's recovery from his sickness. This is then conflated with "Behold I send my messenger to prepare the way before me," from Malachi. Both John and Mark compress in various ways the quotation from Isaiah, Mark by reading "His paths" for "the paths of our God" and by omitting "before me."

"The voice of one crying in the wilderness," that is, in the wilderness of the Jordan, and even more so in the Jewish synagogue, which was a wilderness with respect to good. "The way" means the New Testament, "the paths" mean the Old, as repeatedly violated by the Jews. For the way, that is, for the New Testament, they had to prepare themselves, and the paths of the Old they had to make straight, for although in ancient times they had received them, afterwards they turned aside from their paths and went astray.

"The first living creature was like to a lion, and the second was like to a calf, and the third had a face like to a man, and the fourth was like to a flying eagle; and they had six wings, and round about and within they were full of eyes; and they had no rest, saying, Holy, holy, holy, Lord Omnipotent. And the four and twenty elders, failing down before the throne, adored God." The four and twenty elders arethe twenty-four books of the prophets and of the law, which give testimonies of the judgment. Moreover, also, they are the twenty-four fathers-twelve apostles and twelve patriarchs.And in that the living creatures are different in appearance, this is the reason: the living creature like to a lion designates Mark, in whom is heard the voice of the lion roaring in the desert. And in the figure of a man, Matthew strives to declareto us the genealogy of Mary, from whom Christ took flesh. Therefore, in enumerating from Abraham to David, and thence to Joseph, he spoke of Him as if of a man: therefore his announcement sets forth the image of a man. Luke, in narrating the priesthood of Zacharias as he offers a sacrifice for the people, and the angel that appears to him with respect of the priesthood, and the victim in the same description bore the likeness of a calf. John the evangelist, like to an eagle hastening on uplifted wings to greater heights, argues about the Word of God. Mark, therefore, as an evangelist thus beginning, "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet; " The voice of one crying in the wilderness," -has the effigy of a lion. And Matthew, "The hook of the generation of Jesus Christ, the son of David, the son of Abraham: " this is the form of a man. But Luke said, "There was a priest, by name Zachariah, of the course of Abia, and his wife was of the daughters of Aaron: " this is the likeness of a calf. But John, when he begins, "In the beginning was the Word, and the Word was with God, and the Word was God," sets forth the likeness of a flying eagle. Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord Jesus Christ, bears the same likeness in the time of His advent. When He preaches to us, He is, as it were, a lion and a lion's whelp. And when for man's salvation He was made man to overcome death, and to set all men free, and that He offered Himself a victim to the Father on our behalf, He was called a calf. And that He overcame death and ascended into the heavens, extending His wings and protecting His people, He was named a flying eagle. Therefore these announcements, although they are four, yet are one, because it proceeded from one mouth. Even as the river in paradise, although it is one, was divided into four heads. Moreover, that for the announcement of the New Testament those bring creatures had eyes within and without, shows the spiritual providence which both looks into the secrets of the heart, and beholds the things which are coming after that are within and without.

John was baptizing in the desert, etc. It is known by all peoples that John not only preached the baptism of repentance but also administered it to some, yet he could not grant baptism for the remission of sins. For the remission of sins is granted to us solely in the baptism of Christ. Therefore, it must be noted what is said, preaching the baptism of repentance for the remission of sins, because he could not grant the baptism that absolves sins, he preached it, so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are absolved, with his own baptism, by which sins cannot be absolved. And they were baptized by him in the Jordan River, confessing their sins. An example of confessing sins and promising a better life is given to those who desire to receive baptism, just as while Paul was preaching in Ephesus, many believers were coming confessing and proclaiming their deeds, so that, having renounced their old life, they might merit to be renewed in Christ. Hence, also, it was said to blessed Peter, when various kinds of animals were shown to him in a heavenly sheet: Rise, Peter, kill and eat (Acts X). Which is clearly to say: Kill the unbelievers from what they were before, from renunciation of sins and the promise of pious religion, and thus, having been imbued with the sacraments of the Christian faith, convert them into the members of the holy Church.

(in Marc. i. 2) It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sinsc. For remission of sins is only given to us by the baptism of Christ. It is therefore only said, Preaching the baptism of repentance for the remission of sins; for he preached a baptism which could remit sins, since he could not give it. Wherefore as he was the forerunner of the Incarnate Word of the Father, by the word of his preaching, so by his baptism, which could not remit sins, he preceded that baptism, of penitence, by which sins are remitted.

The Lord was baptized by his servant. The holy One who was destined to grant remission of sins did not himself disdain to submit his body to be cleansed with the water of regeneration.

And he came into all the region of Jordan, preaching the baptism of repentance for the remission of sins. It is clear to all readers that John not only preached the baptism of repentance, but also gave it to some, yet nevertheless he was not able to give his baptism for the remission of sins. For the remission of sins is granted to us only in the baptism of Christ. Therefore it must be noted what is said: Preaching the baptism of repentance for the remission of sins, because the baptism that would loose sins, since he was not able to give it, he preached: so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are loosed, with his own baptism, by which sins cannot be loosed; so that because his speech preceded the presence of the Redeemer, his baptism also by preceding might become a shadow of the truth.

Since the Victim had not been offered, nor had the Holy Spirit yet descended, of what kind was this remission of sins?… Fittingly therefore, when he had said that he came "preaching the baptism of repentance," he adds, "for the remission of sins"; as if to say: he persuaded them to repent of their sins, so that later they might more easily receive pardon through believing in Christ. For unless brought to it by repentance, they would not seek for pardon. His baptism therefore served no other end than as a preparation for belief in Christ.

According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the girdle of skin, the feeding on locusts and wild honey, and the most lowly voice; whence it is said, John was in the wilderness. For John and Jesus seek what is lost in the wilderness; where the devil conquered, there he is conquered; where man fell, there he rises up. But the name John means the grace of God, and the narrative begins with grace. For it goes on to say, baptizing. For by baptism grace is given, seeing that by baptism sins are freely remitted. But what is brought to perfection by the bridegroom, is introduced by the friend of the bridegroom. Thus catechumens, (which word means persons instructed,) begin by the ministry of the priest, receive the chrismb from the bishop. And to show this, it is subjoined, And preaching the baptism of repentance, &c.

John called for the baptism of repentance to prepare the way for the Lord. He himself led in that way by means of the sign and seal of repentance for all whom God was calling through grace to inherit the promise surely made to Abraham.… He called us to purge our minds of whatever impurity error had imparted, whatever contamination ignorance had engendered, which repentance would sweep and scour away, and cast out. So prepare the home of your heart by making it clean for the Holy Spirit.

Those who sought the baptism of repentance were dealt with as if candidates preparing for the baptismal remission and sanctification that were soon to follow in the ministry of Christ. When John preached baptism for "the remission of sins," the declaration was made with reference to a future remission. If so, John's call to repentance is to lead the way, and actual remission is to follow. This is what is meant by "preparing the way." But one who prepares does not himself perfect, but rather makes ready for another to perfect.

John holds not his peace, saying, "Enter upon repentance, for now shall salvation approach the nations" -the Lord, that is, bringing salvation according to God's promise.

And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way.

John's baptism did not have the remission of sins, but introduced only repentance for the people. But how then does Mark say here: "for the forgiveness of sins"? To this we answer that John preached the baptism of repentance. And to what did this preaching lead? To the remission of sins, that is, to the baptism of Christ, which already contained within itself the remission of sins as well. When we say, for example, that so-and-so came before the king, commanding that food be prepared for the king, we mean that those who carry out this command are rewarded by the king. So it is here as well. The Forerunner preached the baptism of repentance so that the people, having repented and accepted Christ, would receive the forgiveness of sins.

The baptism of John had not remission of sins, but only brought men to penitence. He preached therefore the baptism of repentance, that is, he preached that to which the baptism of penitence led, namely, remission of sins, that they who in penitence received Christ, might receive Him to the remission of their sins.

(ubi sup.) An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, confessing their sins.

Let us here treat briefly of the different kinds of baptism. Moses baptized, but in water, in the cloud and in the sea; but this he did figuratively. John also baptized, not indeed in the rite of the Jews, not solely in water, but also for the remission of sins; yet not in an entirely spiritual manner, for he had not added: "in the spirit." Jesus baptized, but in the Spirit; and this is perfection. There is also a fourth baptism, which is wrought by martyrdom and blood, in which Christ himself was also baptized, which is far more venerable than the others, in as much as it is not soiled by repeated contagion. There is yet a fifth, but more laborious, by tears; with which David each night bedewed his bed, washing his couch with tears.

The baptism of John did not so much consist in the forgiveness of sins as in being a baptism of repentance for the remission of sins, that is, for a future remission, which was to follow through the sanctification of Christ.

Now by John as by the bride-groom's friend, the bride is brought to Christ, as by a servant Rebecca was brought to Isaac; wherefore there follows, And there went out to him all, (Gen. 24:61) &c. For confession and beauty are in his presence, (Ps. 95:6. Vulg.) that is, the presence of the bridegroom. And the bride leaping down from her camel signifies the Church, who humbles herself on seeing her husband Isaac, that is, Christ. But the interpretation of Jordan, where sins are washed away, is 'an alien descent.' For we heretofore aliens to God by pride, are by the sign (symbolum) of Baptism made lowly, and thus exalted on highd.

He esteemed the high priestly garment woven of gold cloth of less value than a garment made of camel's hair, girded with a leather belt. Why? Was it not that he who, by reason of a more perfect justice, had received for himself authority to preach, that he might show, even by the neglect of his ancestral right to the high priesthood, how certainly he was the herald and precursor of a more excellent high priesthood?

And John was clothed with camel's hair, etc. He says, with hair, not wool. One is a sign of austere clothing; the other of softer luxury. But the leather belt with which Elijah was girded is a sign of mortification. Furthermore, the following: And he ate locusts and wild honey, is fitting for an inhabitant of solitude, so that he might fulfill the necessity of human flesh, not the pleasures of food. His clothing and his diet can also suitably express the quality of his internal conduct through their significance. For he used harsher garments, just as the Lord bore witness in his praises, saying to the Jews: What did you go out into the wilderness to see? A man clothed in soft garments? Behold, those who wear soft clothing are in kings' houses (Matthew XI), because he did not foster the life of sinners with flattery, but rebuked them with the vigor of harsh exhortation, saying: O generation of vipers, who hath warned you to flee from the wrath to come (Matthew XXIII)? He had a leather belt around his loins, because he crucified his flesh with its vices and desires, which we have learned to be characteristic of those who are of Jesus Christ, as the Apostle attests. He ate locusts and wild honey, for his preaching seemed indeed sweet to the crowds, with the people imagining and all thinking in their hearts about him, whether he might be the Christ. But that opinion quickly vanished, when his listeners learned that he was not the Christ, but the precursor and prophet of Christ. For in honey there is sweetness, in locusts there is an energetic flight, but one that is quickly fleeting.

It says, clothed in a garment of hair, not in woollen clothes; the former is the mark of an austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt, like Elias, is a mark of mortification. And this meat, locusts and wild honey, is suited to a dweller in the wilderness, so that his object in eating was not the deliciousness of meats, but the satisfying of the necessity of human flesh.

(ubi sup.) The dress and food of John may also express of what kind was his inward walk. For he used a dress more austere than was usual, because he did not encourage the life of sinners by flattery, but chid them by the vigour of his rough rebuke; he had a girdle of skin round his loins, for he was one, who crucified his flesh with the affections and lusts. (Gal. 5:24) He used to cat locusts and wild honey, because his preaching had some sweetness for the multitude, whilst the people debated whether he was the Christ himself or not; but this soon came to an end, when his hearers understood that he was not the Christ, but the forerunner and prophet of Christ. For in honey there is sweetness, in locusts swiftness of flight; whence there follows, And he preached, saying, there cometh one mightier than I after me.

The blessed John, despising the locks of sheep as savouring of luxury, chose "camel's hair," and was clad in it, making himself an example of frugality and simplicity of life. For he also "ate locusts and wild honey," sweet and spiritual fare; preparing, as he was, the lowly and chaste ways of the Lord. For how possibly could he have worn a purple robe, who turned away from the pomp of cities, and retired to the solitude of the desert, to live in calmness with God, far from all frivolous pursuits-from all false show of good-from all meanness?

He fed on locusts to make his soul grow wings. Sated with honey, the words he spoke were sweeter than honey and of more profit. Clothed in a garment of camel's hair, he exemplified in his own person the holy life.… For every snake puts off its signs of age by pushing through some narrow place, and gets rid of its old apparel by squeezing it off. From then on it is young again in body. So "enter in at the straight and narrow gate," squeeze yourself through by fasting, break yourself away from perishing, "put off the old nature with its deeds."

(Moral. xxxi. 25) Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person partly converted the Jews, He received locusts for His food, which suddenly leaping up, at once fall to the ground. For the Jews leaped up when they promised to fulfil the precepts of the Lord; but they fell to the ground, when by their evil works they affirmed that they had not heard them. They made therefore a leap upwards in words, and fell down by their actions.

John the Baptist had a religious mother and his father was a priest. Yet neither his mother's affection nor his father's affluence could induce him to live in his parents' house at the risk of the world's temptations. So he lived in the desert. Seeking Christ with his eyes, he refused to look at anything else. His rough garb, his girdle made of skins, his diet of locusts and wild honey were all alike designed to encourage virtue and continence. Later the spiritual descendants of the prophets, who were the monks of the Old Testament, would build for themselves huts by the waters of Jordan and forsaking the crowded cities live in these on pottage and wild herbs. As long as you are at home, make your cell your paradise, gather there the varied fruits of Scripture, let them be your favorite companions, and take its precepts to your heart.

John, too, wears a leather girdle about his loins; and there was nothing soft or effeminate in Elijah, but every bit of him was hard and virile. He, too, certainly was a shaggy man.

You may ask, why did he wear a leather girdle?… Elijah also was so clothed, and likewise many others among holy men, either because they were engaged in heavy labor, or were upon a journey, or in any other necessity that involved labor, and because they despised ornament, and followed an austere way of life.… Let us, putting away all excess, and drinking the healthy cup of moderation, live in a manner that is becoming and temperate. Let us give ourselves in earnest to prayer. And if we do not receive that for which we pray, let us persevere that we may receive it. And if we do receive it, then let us persevere all the more for what we have received. For it is not his will to withhold the gift we ask for, but in his wisdom, to encourage our perseverance by delaying it.

It was necessary that the precursor of the One who was to undo the age-long burdens of men, such as toil, malediction, pain and sweat, should in his own person give some token of the gifts to come, so as to stand above these tribulations. And so it was that he neither tilled the earth, nor plowed the furrow, nor did he eat bread of his own sweat, for his table was easily prepared, and his clothing more easily than his table, and his dwelling more easily than his clothing. For he had need neither of roof, nor bed, nor table, nor any such thing. But even while still within this flesh of ours he lived an almost angelic life. His clothing was put together from the hair of camels, so that even from his garments he might teach us that we free ourselves of human needs, and need not be bound to this earth, but that we may return to the pristine dignity in which Adam first lived, before he had need of garments or of clothing.

The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals. For by camel's hair, is meant the rich among the nations; and by the girdle of skin, the poor, dead to the world; and by the wandering locusts, the wise men of this world; who, leaving the dry stalks to the Jews, draw off with their legs the mystic grain, and in the warmth of their faith leap up towards heaven; and the faithful, being inspired by the wild honey, are full-fed from the untilled wood.

We have already spoken about this in the Gospel of Matthew; now we shall say only what was omitted there, namely: that John's clothing was a sign of mourning, and the prophet was showing in this way that one who repents ought to weep, since sackcloth customarily serves as a sign of lamentation; and the leather belt signified the deadness of the Jewish people. And that this clothing signified lamentation, the Lord Himself speaks of this: "We sang dirges for you, and you did not weep," calling the life of the Forerunner a lamentation, because further He says: "John came neither eating nor drinking, and they say: He has a demon" (Matt. 11:17–18). Likewise John's food, pointing here of course to abstinence, was at the same time a figure of the spiritual food of the Jews of that time, who did not eat the clean birds of heaven, that is, they did not contemplate anything lofty, but fed only on words that were elevated and directed upward, yet fell back down again. For the locust is an insect that leaps upward and then falls back to the ground again. In like manner the people also ate honey produced by bees, that is, by the prophets; but it remained with them uncultivated and was not increased by deeper study and right understanding, although the Jews thought that they understood and grasped the Scripture. They had the Scriptures as a kind of honey, but they did not labor over them and did not search them out.

Or else; The garment of camel's hair was significative of grief, for John pointed out, that he who repented should mourn. For sackcloth signifies grief; but the girdle of skins shows the dead state of the Jewish people. The food also of John not only denotes abstinence, but also shows forth the intellectual food, which the people then were eating, without understanding any thing lofty, but continually raising themselves on high, and again sinking to the earth. For such is the nature of locusts, leaping on high and again falling. In the same way the people ate honey, which had come from bees, that is, from the prophets; it was not however domestic, but wild, for the Jews had the Scriptures, which are as honey, but did not rightly understand them.

So that there can neither be penitence without Grace, nor Grace without penitence, for penitence must first condemn sin, that Grace may abolish it. Wherefore John, fulfilling the type of the Law, baptized unto repentance, Christ unto Grace.

John therefore was a foreteller of Christ, nearer to him in time than all who went before him. And because all the righteous ones and prophets of former times desired to see the fulfillment of what, through the revelation of the Spirit, they foresaw should come to pass—so also the Lord himself says that "many prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them." Therefore it was said of John that he was more than a prophet, and that among all that were born of women there was none greater than he, because to the righteous who went before him it was only granted to foretell the coming of Christ, but to John it was given both to foretell him in his absence and to behold him in his presence, so that it should be found that to him was made manifest what the others had desired.

And he preached, saying: One mightier than I is coming, etc. Among the ancients, it was customary that if one did not wish to take as a wife the one who corresponded to him, the one who would be closest by kinship would loose the shoe strap of that man. What then did Christ appear among men, except as the bridegroom of the holy Church? About whom the same John also says: He who has the bride is the bridegroom (John 3). But since men thought that John was the Christ, which the same John denies, he rightly announces himself to be unworthy to loose the strap of his shoe. As if he openly says: I am not able to uncover the footsteps of the Redeemer, because I unworthily do not assume the name of bridegroom. However, this can be understood in another way. For who does not know that shoes are made from dead animals? The incarnate Lord, coming, indeed appeared as if shod, who in his divinity assumed our mortal decay. But the mystery of this incarnation the human eye cannot penetrate. It can by no means be investigated how the Word is embodied, how the highest and life-giving Spirit is animated within the mother's womb, how he who has no beginning and exists is conceived. The strap of the shoe, therefore, is the binding of the mystery. John, therefore, is not able to loose the strap of his shoe, because even he cannot investigate the mystery of the incarnation, which he recognized through the spirit of prophecy. I baptized you with water, but he will baptize you with the Holy Spirit. John does not yet openly proclaim the Lord as God or the Son of God, but rather only a man stronger than himself. For their listeners, being still unrefined, were not yet capable of grasping such great mysteries, that the eternal Son of God, taking on man from the Virgin, was born again into the world, but they had to be gradually introduced through the recognition of glorified humanity to faith in divine eternity. However, in a certain hidden and veiled manner, he declares this one to be the true God, while confirming that he will baptize with the Holy Spirit. For who can doubt that no other than God can give the grace of the Holy Spirit? But as time went on, when he saw that his listeners were more capable of understanding, he also openly preached him as the Son of God, saying: "But he who sent me to baptize with water said to me: Upon whom you see the Spirit descending and remaining, this is he who baptizes with the Holy Spirit. And I have seen and have testified that this is the Son of God." We are baptized by the Lord in the Holy Spirit, not only when on the day of baptism we are washed in the font of life for the remission of sins, but also daily when we are kindled by the grace of the same Spirit to do the things pleasing to God.

(ubi sup.) Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that the eternal Son of God, having taken upon Him the nature of man, had been lately born into the world of a virgin; but gradually by the acknowledgment of His glorified lowliness, they were to be introduced to the belief of His Divine Eternity. To these words, however, he subjoins, as if covertly declaring that he was the true God, I baptize you with water, but he shall baptize you with the Holy Ghost. For who can doubt, that none other but God can give the grace of the Holy Ghost.

As a witness for simplicity in shoes let John suffice, who avowed that "he was not worthy to unloose the latchet of the Lord's shoes." For he who exhibited to the Hebrews the type of the true philosophy wore no elaborate shoes. What else this may imply, will be shown elsewhere.

This, then, is the type of "the law and the prophets which were until John;" while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe." For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong. Perhaps also this signified the final exertion of the Saviour's power toward us-the immediate, I mean-that by His presence, concealed in the enigma of prophecy, in as much as he, by pointing out to sight Him that had been prophesied of, and indicating the Presence which had come, walking forth into the light, loosed the latchet of the oracles of the [old] economy, by unveiling the meaning of the symbols.

Even though Elijah the Tishbite was taken up to heaven, he was not greater than John. Enoch too was translated but was not greater than John. Moses was the greatest of lawgivers and all the prophets were admirable, but none greater than John. It is not I who would dare to compare prophet with prophet, but their Master and ours who himself declared "Among those born of women there is none greater than John." Not "born of virgins," observe! but "born of women."

(non occ.) He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is mightier than he, who was to remit sins, which he himself could not do.

"He who comes after me was made before me." For it is said thus: "Made before me," as if it were said, "Placed before me." Therefore he comes after me, because he was born afterward; but he was made before me, because he was preferred to me. But saying these things a little earlier, he also opened the reasons for his preference when he added: "Because he was before me." As if he openly said: Hence he surpasses me even though born after me, because the times of his birth do not confine him. For he who is born in time through a mother was begotten without time from the Father. He shows by adding with what great reverence of humility he is indebted to him: "Whose sandal strap I am not worthy to untie." The custom among the ancients was that if someone did not wish to take as wife the one who was suited to him, he who came as bridegroom by right of kinship to her would untie his sandal. What then did Christ appear as among men, if not the bridegroom of holy Church? But because men thought John was the Christ, which the same John denies, he rightly declares himself unworthy to untie the strap of his sandal. As if he openly said: I am unable to uncover the footsteps of our Redeemer, because I do not undeservedly usurp for myself the name of bridegroom.

(Hom. in Evan. vii.) Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared us it were with shoes on His feet, for He assumed in His divinity the dead skins of our corruption. Or else; it was a custom among the ancients, that if a man refused to take as his wife the woman whom he ought to take, he who offered himself as her husband by right of kindred took off that man's shoe. Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as if he said openly, I cannot make bare the feet of the Redeemer, for I usurp not the name of the Bridegroom, a thing which is above my deserts.

As he himself bodily preceded Christ as his forerunner, so also his baptism was the prologue to the Lord's baptism.

"One mightier than I is coming after me, the thong of whose sandals I am not worthy to stoop down and untie." The meaning of the words: "He must increase, I must decrease," is that the gospel must increase, but I, the law, must decrease. John, that is, the law in John, was clothed, therefore, in the hair of a camel, for he could not wear a tunic of the lamb of whom it is said: "Behold the lamb of God who takes away the sin of the world;" and again: "He is led like a lamb to the slaughter." In the law, we cannot wear a tunic from that Lamb.

John was setting forth the anticipatory and ancillary value of his own baptism, showing that it had no other purpose than to lead to repentance. He did not say he baptized with water of forgiveness, but of repentance. He pointed toward Christ's baptism, full of inexpressible gifts. John seems to be saying: "On being told that he comes after me, you must not think lightly of him because he comes later. When you understand the power of Christ's gift, you will see that I said nothing lofty or noble when I said 'I am unworthy to untie the thong of his sandal.' When you hear, 'He is mightier than I,' do not imagine that I said this by way of comparison. For I am not worthy to be ranked so much as among Christ's servants, no, not even the lowest of his servants, nor to receive the least honored portion of his ministry." Therefore John did not simply say, "his sandals," he said "the thong of his sandals," the part counted the least of all.

(Vict. Ant. e Cat. in Marc.) But lest he should be thought to say this by way of comparing himself to Christ, he subjoins, Of whom I am not worthy, &c. It is not however the same thing to loose the shoe-latchet, which Mark here says, and to carry his shoes, which Matthew says. And indeed the Evangelists following the order of the narrative, and not able to err in any thing, say that John spoke each of these sayings in a different sense. But commentators on this passage have expounded each in a different way. For he means by the latchet, the tie of the shoe. (non occ.). He says this therefore to extol the excellence of the power of Christ, and the greatness of His divinity; as if he said, Not even in the station of his servant am I worthy to be reckoned. For it is a great thing to contemplate, as it were stooping down, those things which belong to the body of Christ, and to see from below the image of things above, and to untie each of those mysteries, about the Incarnation of Christ, which cannot be unravelled.

Who again is mightier than the grace, by which sins are washed away, which John signifies? He who seven times and seventy times seven remits sin. Grace indeed comes first, but remits sins once only by baptism, but mercy reaches to the wretched from Adam up to Christ through seventy-seven generations, and up to one hundred and forty-four thousand. (Mat. 18:22)

The shoe is in the extremity of the body; for in the end the Incarnate Saviour is coming for justice, whence it is said by the prophet, Over Edom will I cast out my shoe. (Ps. 60:9)

I, He says, am not worthy to be even the lowest servant of His, one who would untie the strap, that is, the knot on the strap of His sandals. However, it is also understood this way: all who came and were baptized by John were loosed through repentance from the bonds of their sins when they believed in Christ. Thus, John loosed the straps and bonds of sin in everyone, but in Jesus he could not loose such a strap, because in Him he did not even find this strap, that is, sin.

Some persons also understand it thus; all who came to John, and were baptized, through penitence were loosed from the bands of their sins by believing in Christ. John then in this way loosed the shoe-latchet of all the others, that is, the bands of sin. But Christ's shoe-latchet he was not able to unloose, because he found no sin in Him.

The baptism which was handed down through Moses recognized, first, a distinction among sins, for the grace of pardon was not accorded all transgressions. It also required various sacrifices, laid down precise rules for purification, and segregated for a time those who were in a state of impurity and defilement. It appointed the observance of days and seasons, and only then baptism was received as the seal of purification. The baptism of John was far more excellent: It recognized no distinction of sins, nor did it require a variety of sacrifices, nor did it appoint strict rules for purification or any observance of days or seasons. Indeed, with no delay at all, anyone who had confessed his sins, however numerous or grave, had access at once to the grace of God and his Christ.

The baptism of the Lord, however, surpasses all human powers of comprehension. It contains a glory beyond all that humanity hopes or prays for, a preeminence of grace and power which exceeds the others more than the sun outshines the stars. More than this, if the words of the righteous are recalled to mind, they prove even more conclusively its incomparable superiority. Yet, we must not therefore refrain from speaking of it, but, using the very utterances of our Lord Jesus Christ as our guides, we grope along the way, as with a mirror, or through the maze of an enigma. We must speak, not so as to diminish the greatness of the subject, by an exposition made in weakness of body and with the aid of a form of reasoning that is set at naught. We must speak to magnify the greatness and the long-suffering benevolence of the good God in tolerating our stammering attempts to speak about the prodigies of his love and grace in Christ Jesus.

(ubi sup.) Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God.

"I baptize in water; but there has stood in your midst one whom you do not know." John baptizes not with the Spirit, but with water, because, not being able to forgive sins, he washes the bodies of the baptized through water, but nevertheless does not wash the mind through pardon. Why then does he baptize who does not remit sins through baptism, unless, preserving the order of his role as precursor, he who had preceded by being born the one who was to be born, might also precede by baptizing the Lord who was to baptize; and he who by preaching became the precursor of Christ, might also become his precursor in baptizing through imitation of the sacrament?

He is drawing a comparison, therefore, between the law and the gospel. Farther, he says: "I have baptized you with water," that is, the law; "but he will baptize you with the Holy Spirit," that is the gospel.

No baptism can be called perfect except that which depends on the cross and resurrection of Christ.

For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.

The Messiah therefore does not baptize in water, but his disciples do. He reserves for himself the baptism in the Holy Spirit and fire.

"And, behold, there was a man named Zacchaeus." Zacchaeus in the sycamore; the blind man by the wayside. The Lord waits for the one to have mercy on him and honors the other with the radiance of his visit. He questions the one before healing him and attends the other's house as an uninvited guest. He knew that his host's reward was to be rich. Although Christ had not yet heard his voice of invitation, he has heard his good will.

And entering, he was passing through Jericho; and behold, a man named Zacchaeus, who was a chief tax collector, and he was rich. And he was seeking to see Jesus, who he was, and he could not because of the crowd, for he was of short stature. And running ahead, he climbed up into a sycamore tree to see him, because he was to pass that way. What is impossible with men is possible with God (Luke XVIII). Behold, a camel, having laid down its hump load, passes through the eye of a needle (Matthew XIX), that is, a rich man and a tax collector, having left the burden of riches, having despised the sense of frauds, ascends the narrow gate and the difficult way that leads to life (Matthew VII). With an extraordinary devotion of faith to see the Savior, what was lacking in nature, he supplied by climbing the tree, and thus justly, although he did not dare to ask, he received the blessing of the Lord's visitation, which he desired. Mystically, Zacchaeus, who is interpreted as "justified," signifies a believing people from the Gentiles. The more occupied he was with worldly cares, the more he was made humble by the oppressive devices. But he was washed, he was sanctified, he was justified in the name of our Lord Jesus Christ and in the Spirit of our God, who was seeking to see the Savior passing through Jericho but could not because of the crowd. Because he desired to partake of the grace of faith which the Savior brought to the world, but the ingrained habit of vices obstructed him from reaching his desire. The same crowd of harmful habits that rebuked the blind man crying out so that he might not seek the light, also delays the tax collector looking upward so that he might not see Jesus. But just as the blind man overcame the voices of the crowds by crying out more and more, so the short man must overcome the obstacle of the harmful crowd by seeking higher things, leaving earthly things behind, ascending the tree of the cross. The sycamore tree, which is a tree with leaves similar to the mulberry, but excelling in height, and is therefore called lofty by the Latins, is called the foolish fig. And the same is the Lord's cross, which nourishes believers like a fig, but is ridiculed by unbelievers as foolishness. For we preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness. But to those who are called, Jews and Greeks, Christ the power of God and the wisdom of God (1 Corinthians I). This very tree Zacchaeus of short stature climbs in order to be exalted, when anyone humble and aware of his own weakness, trusting in the Lord, proclaims: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians VI). Having climbed the sycamore, he sees the Lord passing by, because through this commendable foolishness, even if not yet solidly, yet already fleetingly, and as if in passing, he gazes upon the light of heavenly wisdom.

Mystically, Zacchæus, which is by interpretation "justified," signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Saviour entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world.

Or the crowd, that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchæus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called "lofty," is called the "foolish fig-tree;" and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchæus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ. (Gal. 6:14.)

Second, he refutes tenacity in possessing by approving a twofold liberality.

And having entered, he was passing through Jericho, etc. Above he refuted cupidity by approving poverty; here, second, he refutes tenacity by approving liberality. And since the dispersal and sharing of temporal goods is the way to the multiplication of spiritual goods, therefore in this part he first approves the liberality that distributes temporal goods; second, the diligence in multiplying spiritual goods, at the passage: As they were hearing these things, he added, etc. The first he does through an explicit example; the second, through a parabolic one.

Therefore an example is introduced through which liberality is commended, by which Zacchaeus was made just from being impious; and though he was a camel, he passed through the eye of a needle and gave to the rich a model for entering into heaven. In this example, then, three commendable things are introduced in Zacchaeus, through which his example is to be imitated, and it is also a sign of the calling of the Gentiles; on account of which this Gospel is also read at the dedication of churches. And these are the eagerness of Zacchaeus himself to see Christ; the hospitality of Zacchaeus himself in receiving Christ, at the passage: And when he came to the place; the liberality of Zacchaeus himself in distributing his goods, at the passage: But Zacchaeus, standing, etc.

Now the eagerness of Zacchaeus is commended on three grounds, namely on the part of what attracted, what retarded, and what expedited. For true eagerness is that in which the soul is drawn to Christ, and if impediments arise, nevertheless desire is not broken but rather burns more ardently.

First, therefore, as to the attracting cause, which indeed was the presence of Jesus Christ, he says: And having entered, he was passing through Jericho, that is, he was walking through Jericho. For Jericho was the city which the Jews overthrew after crossing the Jordan, as is told in Joshua chapter six; but it was rebuilt under Ahab, king of Israel: whence Third Kings chapter sixteen: "In the days of Ahab, Hiel of Bethel built Jericho. He laid its foundations at the cost of Abiram, his firstborn, and set up its gates at the cost of Segub, his youngest, according to the word of the Lord, which the Lord had spoken by the hand of Joshua, the son of Nun." The Lord illuminated this city by his presence, by which he condescended to sinners, by which he also drew sinners to himself. For compassion draws the wretched, as a magnet draws iron.

Zacchaeus was chief of the publicans, a man entirely abandoned to covetousness, and whose sole object was the increase of his gains: for such was the practice of the publicans, though Paul calls it "idolatry," possibly as being fit only for those who have no knowledge of God. But Zacchaeus continued not among their number, but was counted worthy of mercy at Christ's hands: for He it is Who calls near those who are afar off, and gives light to those who are in darkness.

But come then, and let us see what was the manner of Zacchaeus' conversion. He desired to see Jesus, and climbed therefore into a sycamore tree, and so a seed of salvation sprang up within him. And Christ saw this with the eyes of Deity: and therefore looking up, He saw him also with the eyes of the manhood, and as it was His purpose for all men to be saved, He extends His gentleness to him, and encouraging him, says, "Come down quickly." For he had sought to see Him, but the multitude prevented him, not so much that of the people, as of his sins; and he was little of stature, not merely in a bodily point of view, but also spiritually: and in no other way could he see Him, unless he were raised up from the earth, and climbed into the sycamore, by which Christ was about to pass.

Now the story contains in it an enigma: for in no other way can a man see Christ and believe in Him, except by mounting up into the sycamore, by rendering foolish his members which are upon the earth, fornication, uncleanness, etc.

Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that isa sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now everything united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge. Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am Ithe constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is afornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted.

This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. So also "he loosened the bands of wickedness.

Zacchæus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous.

Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good.

Therefore there follows the attraction of the sinner; on account of which it continues: And behold, a man by the name of Zacchaeus: whose name was well-known and widely spoken of, not on account of the fame of virtue, but the infamy of rapacity.

Whence he adds: And he was a chief of the tax collectors, who pursued the profits of the world by right and by wrong. Now he held this leadership not on account of justice, but on account of money.

And therefore he adds: And he was rich, and thus hunchbacked like a camel and unfit for the kingdom; above in the eighteenth chapter: "It is easier for a camel to pass through the eye of a needle," etc.; and yet by divine power he was brought in, because he was drawn by love of Christ himself.

Zacchaeus was leader of the tax collectors, a man entirely abandoned to greed, whose only goal was the increase of his gains. This was the practice of the tax collectors, although Paul calls it idolatry, possibly as being suitable only for those who have no knowledge of God. Since they shamelessly, openly professed this vice, the Lord very justly joined them with the prostitutes, saying to the leaders of the Jews, "The prostitutes and the tax collectors go before you into the kingdom of God." Zacchaeus did not continue to be among them, but he was counted worthy of mercy at Christ's hands. He calls near those who are far away and gives light to those who are in darkness.

There certainly is much truth in a certain saying of a philosopher, "Every rich man is either wicked or the heir of wickedness." That is why the Lord and Savior says that it is difficult for the rich to enter the kingdom of heaven. Someone may raise the objection, "How did wealthy Zacchaeus enter the kingdom of heaven?" He gave away his wealth and immediately replaced it with the riches of the heavenly kingdom. The Lord and Savior did not say that the rich would not enter the kingdom of heaven but that they will enter with difficulty.

What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ.

Whence it is also added: And he sought to see Jesus, who he was; which he would not have done so eagerly unless he loved him, nor would he have loved or believed unless he had been preceded by his grace, because John 6: "No one comes to me unless my Father who sent me draws him." Jesus drew this man so that he might be an example to others. Whence he was already fulfilling the counsel of the Wise Man, according to that passage of Proverbs 8: "Receive my instruction and not money; choose doctrine rather than gold." He who thus seeks Jesus finds him, according to that passage of Wisdom 1: "Seek him in simplicity of heart, for he is found by those who do not tempt him," etc.

Second, as to the hindering factor, which was the press of the people, he adds: And he could not on account of the crowd, because he was small of stature. This crowd hindered him, which has always been accustomed to hinder those wishing to come to Christ. For this crowd hindered the illumination of the blind: above in the eighteenth chapter: "When he heard the crowd passing by," etc. "But they rebuked him, that he should be silent"; the petition of the paralytic: Mark 2: "They came to him bearing a paralytic, who was carried by four; and they could not bring him before him on account of the crowd"; the liberation of the deaf and mute: Mark 7: "Taking him apart from the crowd, he put his fingers into his ears, and spitting, touched his tongue"; the raising of the dead: Matthew 9: "When the crowd had been put out, he entered and took her by the hand." It also hinders the approach of Zacchaeus, as is said here, because he could not on account of the crowd. For a crowd prone to evil calls one back from Jesus rather than leads one to him; on account of which Sirach 18: "Do not delight in crowds nor in small gatherings, for their transgression is continual." Therefore Exodus 23: "You shall not follow a crowd to do evil, nor in a judgment shall you yield to the opinion of the many, so as to deviate from the truth." Therefore it is said in Matthew 14: "Having dismissed the crowd, Jesus went up on the mountain alone to pray."

Come and let us see what was the method of Zacchaeus's conversion. He desired to see Jesus and therefore climbed into a sycamore tree, and so a seed of salvation sprouted within him. Christ saw this with the eyes of deity. Looking up, he also saw Zacchaeus with the eyes of humanity, and since it was his purpose for all to be saved, he extends his gentleness to him. To encourage him, he says, "Come down quickly." Zacchaeus searched to see Christ, but the multitude prevented him, not so much that of the people but of his sins. He was short of stature, not merely in a bodily point of view but also spiritually. He could not see him unless he were raised up from the earth and climbed into the sycamore, by which Christ was about to pass. The story contains a puzzle. In no other way can a person see Christ and believe in him except by climbing up into the sycamore, by making foolish his earthly members of fornication, uncleanness, etc.

The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchæus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him, whom he desired to look upon.

It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus walking, that is, working in us, not recognising His operation.

The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican's wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature.

He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so come as that through the Jews He came to the Gentiles. He sees then Zacchæus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness of the fruitful tree; but Zacchæus stands out above the tree, as one who is above the law.

Now look at my Zacchaeus, see him, I beg you, wanting to see Jesus in the crowd and not able. For he was humble, the crowd was haughty; and the crowd itself, as often happens, hindered the view of the Lord; he ascended from the crowd, and saw Jesus with the crowd not hindering him. For the crowd says to the humble, walking the path of humility, leaving their injuries to God, not seeking revenge on their enemies, the crowd insults, and says: Defenseless one, who cannot avenge yourself. The crowd hinders that Jesus may not be seen: the crowd rejoices and exults when it can avenge itself, hindering the view of Him who hanging said: Father, forgive them, for they do not know what they do. So Zacchaeus, wanting to see this one, in whom the person of the humble was prefigured, did not heed the impeding crowd; but climbed the sycamore, as if the tree of a foolish fruit. For, says the Apostle, we preach Christ crucified, indeed a stumbling block to Jews: behold the sycamore; but foolishness to Gentiles. Hence, the wise of this world insult us because of the cross of Christ, and say: What kind of heart do you have, who worship a crucified God? What kind of heart do we have? Certainly not like yours. The wisdom of this world is foolishness with God. Our heart is not like yours. But you call our heart foolish. Say what you will: we will climb the sycamore, and we will see Jesus. For this reason, you cannot see Jesus, because you are ashamed to climb the sycamore. Let Zacchaeus grasp the sycamore, let the humble ascend the cross. It is not enough if he ascends; let him not be ashamed of the cross of Christ, let him fix it on his forehead, where the seat of shame is: there indeed, there in the part of the body where one feels shame, let there be fixed what should not be ashamed. I think you mock the sycamore: yet it made me see Jesus. But you mock the sycamore, because you are human: but the foolishness of God is wiser than men.

Third, as to the facilitating factor, which indeed was the height of the sycamore tree, he adds: And running ahead, he climbed up into a sycamore tree to see him, because he was about to pass that way. In this his eagerness appears both in running ahead and in climbing up high, so that what he lacked in himself he might supply through an external aid. Whence the Gloss says: "Because by the devotion of faith, what nature lacks for seeing the Savior he supplies by climbing the tree; justly, he received the blessing of the Lord's hospitality, which he desired but did not dare to ask for."

But here it should be noted that the Evangelist so carefully expresses the name of the city, the name of the man, and the name of the tree more on account of the mystery than on account of the demands of narrating the event. On account of which it should be understood that this tax collector rightly designates the Gentile people. Jericho, which is interpreted as "moon," as was touched upon above, designates the world on account of its deficiency and mutability: because, in First John 2, "the world passes away and its concupiscence." Joshua destroyed this city, nor was anyone saved in it except Rahab the harlot, who believed the messengers of Joshua and received them — because the true Jesus condemned this worldly manner of life by appearing in the flesh: nor can anyone be saved except he who believes; John 1: "He was in the world, and the world was made through him, and the world did not know him"; and after: "But as many as received him, he gave them the power to become sons of God, to those who believe," etc.; whence Hebrews 11: "By faith the walls of Jericho fell down. By faith Rahab the harlot did not perish." Whence that Rahab signifies the Church of the Gentiles converted to Christ. And this same thing is signified by Zacchaeus the tax collector, who was seeking to see Jesus, namely so that he might know the true God: in which he signifies the people of the Gentiles, just as also Naaman the Syrian, of whom in Fourth Kings 5: "Naaman, commander of the army of the king of Syria, rich, but leprous," who, coming to Elisha, was healed. Whence also in John 12 the Gentiles say: "We wish to see Jesus"; but they cannot, both on account of the disturbance of phantasms and on account of the deficiency of natural light, because this is above reason; and therefore it is necessary to ascend through faith to know him.

Whence by the sycamore, which is interpreted as "foolish fig," is understood the eminence of faith, which seems to be foolishness, according to that passage in First Corinthians 1: "We preach Christ crucified, to the Jews indeed" a scandal, "but to the Gentiles foolishness." Into the belief of this foolishness he must ascend who wishes to arrive at wisdom, according to that passage in First Corinthians 3: "If anyone among you seems to be wise, let him become a fool, that he may be wise." For the foolishness of faith leads to the eminence of the wisdom of Christ, and this as it were through six steps, because faith disposes to prudence, prudence to knowledge, knowledge to counsel, counsel to understanding, and understanding to wisdom. And this is the throne of Solomon, to which one ascends by six steps, according to what is intimated in Third Kings 10. Whence also in the Psalm it is said:

"Blessed is the man whose help is from you; he has disposed ascents in his heart" etc. "For the lawgiver shall give a blessing; they shall go from virtue to virtue" etc. This eagerness of Zacchaeus, therefore, was both an exemplar to be imitated and a figure of the conversion of the gentiles to Christ, through whose faith those who are helped are raised up to contemplate him. Hence the Gloss: "Through a praiseworthy foolishness he discerns the Lord passing nearby, because, even if not yet so firmly as he truly is, he already nonetheless hastily and as if in passing fixes his attention on the light of heavenly wisdom." Therefore Isaiah 7, according to another translation: "Unless you believe, you will not understand."

(Mor. 27. c. 46.) Or because the sycamore is from its name called the foolish fig, the little Zacchæus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more foolish in this world than not to seek for what is lost, to give our possessions to robbers, to return not injury for injury? However, by this wise foolishness, the wisdom of God is seen, not yet really as it is, but by the light of contemplation.

But he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and is seen by Christ.

But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i. e. Jesus, passing by.

See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord's company. It follows, And he made haste, and came down, and received him joyfully.

Second, with regard to the devotion of Zacchaeus, he adds: And he made haste and came down and received him with joy: in which his devotion is shown, because he not only offered hospitality hastily, but also joyfully. For such a disposition is most necessary: First Peter four: "Above all things have mutual charity among yourselves continual"; and afterward: "Being hospitable to one another without murmuring." For there ought not to be sadness, but gladness; Second Corinthians nine: "God loves a cheerful giver"; and Hebrews last chapter: "Let brotherly charity remain in you, and do not forget hospitality. For by this some have pleased God, having received Angels as guests." On account of which also holy Job said, chapter thirty-one: "The stranger did not remain outside; my door was open to the traveler." And this ought to be done, because whoever receives the members of Christ receives Christ himself; Matthew twenty-five: "I was a stranger, and you took me in"; and afterward, to those asking how they did these things, he responds: "What you did to one of the least of mine, you did to me." Whence also Zacchaeus was saved through this hospitality; similarly also Lot was freed from Sodom through the Angels received as guests, Genesis nineteen. And similarly the Shunammite woman, through Elisha, whom she received as a guest, both had offspring, though she was barren, and afterward her son was raised from death, Fourth Kings four. And the woman of Zarephath, by receiving Elijah, escaped the danger of famine, Third Kings seventeen. And universally those who were hospitable obtained divine grace, because, as is said in Deuteronomy ten, "The Lord loves the stranger and gives him food and clothing"; whence Proverbs nineteen: "He who has mercy on the poor lends to the Lord."

But Zacchæus made no delay in what he did, and so was accounted worthy of the favour of God, which gives sight to the blind, and calls them who are afar off.

(Hom. de caec. et Zacc.) Observe the gracious kindness of the Saviour. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness.

Jesus, seeing him, commands him to come down quickly, as He is to be in his house. Zacchaeus did not delay, for one must not hesitate when Christ commands something, but came down and "received Him joyfully," though many murmured. Let us see, then, what fruits he bears on the occasion of Christ's visit.

And when they saw it, they all murmured, saying that he had turned aside to a sinner's house. It is evident that the Jews always hated the salvation of the nations, for it is written: "On the following Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy. And they began to contradict what was spoken by Paul" (Acts 13). And elsewhere: "Even the faithful brothers disputed against the chief of the apostles, saying: Why did you go in to uncircumcised men and eat with them?" (Acts 11).

Third, with regard to the murmuring of the perverse people, he adds: And when all saw, namely with the eye of perverse judgment, concerning which Sirach 11: "Like a spy watching for the fall of his neighbor: for the plotter, turning good things into evil, places a stain even upon the elect." And because murmuring follows upon evil judgment, he therefore adds: They murmured, saying that he had turned aside to a sinful man, namely by the whispering of a deceitful word, which is greatly to be avoided: therefore it is said in Wisdom 1: "Guard yourselves from murmuring, which profits nothing, and spare your tongue from detraction." But this murmur displeases God greatly in every way; therefore Lamentations 3: "Why does a living man murmur, a man for his sins?" But this people always willingly murmured: Exodus 16: "The whole congregation of the children of Israel murmured against Moses and against Aaron"; and Numbers 11: "A murmuring of the people arose against the Lord." And therefore 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer." And now they murmured against the Lord, and in this they bore the figure of that nation murmuring against the Lord because he received the gentiles. Whence the Gloss says: "It is manifest that the Jews always hated the people of the gentiles, or did not understand their salvation: whence also against Peter it is said: Why did you go in to men having the foreskin?" Acts 11. On account of which it should be understood that, as was touched upon above, by the entry of Christ into the house of Zacchaeus, the chief of the tax collectors, is understood his entry into the Church of the gentiles, by which he was gladly received. Therefore Christ told Zacchaeus to descend to humility, because it was fitting that he should remain in his house, with the synagogue deserting the faith; Acts 13: "It was necessary that the word of God should be spoken to you first: but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the gentiles."

And note that the house in which Christ remains is sevenfold: the first, namely, is the house of material habitation, in which he remains in the person of the poor: Isaiah 58: "Break your bread for the hungry and bring the needy and the wandering into your house," etc.

The second is the house of the constructed basilica, in which he remains in the Sacrament of the altar: Matthew 21: "My house shall be called a house of prayer"; and the Psalm: "I will enter into your house," etc.

The third is the house of the Church militant, in which he remains in his members: 1 Timothy 3: "I write these things to you, son, so that you may know how you ought to conduct yourself in the house, which is the Church of the living God, the pillar," etc.

The fourth is the house of the virginal womb, in which he remains through the presence of the flesh: the Psalm: "Holiness befits your house for length of days."

The fifth is the house of a clean conscience, in which he remains by the spirit of holiness: Wisdom 8: "Entering into my house, I shall find rest with her, for she has no bitterness," etc.; and again Sirach 32: "Run ahead first to your house, and there play and pursue your designs."

The sixth house is that of Sacred Scripture, in which he remains in the light of truth: the Psalm: "God shall be known in her houses, when he shall protect her"; and Proverbs 9: "Wisdom has built herself a house, she has hewn out seven pillars," etc.

The seventh house is that of the heavenly Jerusalem, in which he remains in the joy of blessedness: John 14: "In my Father's house there are many mansions"; and again the Psalm: "I was glad at the things that were said to me: We shall go into the house of the Lord."

Since therefore he is received in these seven ways in the Church of the Gentiles, which is signified by Zacchaeus, for this reason this Gospel is read at the Dedications of churches, which signify spiritual houses, concerning which 1 Peter 2 says: "Coming to him, a living stone," "you also as living stones are built up into spiritual houses, a holy priesthood, offering spiritual sacrifices, acceptable," etc.

(Hom. de caec. et Zacc.) But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood.

Now, therefore, the Lord, who had received Zacchaeus in his heart, deigned to be received into his house, and said: "Zacchaeus, hurry and come down, for I must stay at your house today." He considered it a great benefit to see Christ. He, who thought it a great and ineffable benefit to see Him passing by, suddenly deserved to have Him in his house. Grace is poured out, faith works through love; Christ is received into the house, who already dwelled in the heart. Zacchaeus says to Christ: "Lord, I give half of my possessions to the poor; and if I have defrauded anyone of anything, I restore it fourfold." As if he were saying: "Therefore I keep half for myself, not that I may have it, but that I might restore it." Truly, behold what it means to receive Jesus, to receive Him in the heart. For Christ was there, in Zacchaeus, and from him He said to himself what he heard from his mouth. For the Apostle says: "That Christ may dwell in your hearts through faith."

But Zacchaeus, standing, said to the Lord: "Behold, Lord, I give half of my goods to the poor, and if I have defrauded anyone of anything, I restore fourfold." While others were slandering the man as a sinner, Zacchaeus himself, standing, that is, persisting in the truth of the faith he had begun, proves not only to have been converted from a sinner, but also to have lived among the perfect. For as the Lord says: "If you want to be perfect, go, sell all that you have and give to the poor" (Matthew XIX), anyone who lived innocently before conversion can give everything to the poor after being converted. But whoever has taken anything by fraud must first return these things according to the law, then give what remains to the poor. And thus he himself, because he keeps nothing for himself, disperses all his possessions, gives them to the poor, and his justice remains forever (Psalm CXI). And this is that wise foolishness, which the publican had gathered from the sycamore tree, as it were the fruit of life, namely to restore what was taken, to leave behind one's own property, to despise visible things, to desire even to die for unseen things, to deny oneself, and to long to follow in the footsteps of the Lord, who is not yet seen.

But Zacchaeus, standing, etc. After describing the eagerness and hospitality of Zacchaeus, here he describes his liberality, which indeed he describes with respect to a threefold condition, namely with respect to the sufficient offering of Zacchaeus, the receiving acceptance of Christ, and the reason principally moving him.

First therefore, with respect to the sufficient offering of Zacchaeus, he sets forth: But Zacchaeus, standing, from manliness of heart: Ephesians 6: "Stand therefore, having your loins girt about with truth"; said to the Lord: Behold, half of my goods, Lord, I give to the poor, from liberality of heart: in which perfect liberality is shown, because he gives abundantly; for he gives half, according to that of Tobit 4: "Son, if you have much, give abundantly; but if little, even that give willingly," etc., in imitation of him "who gives to all abundantly and does not reproach," James 1.

He gives licitly, whence he says: Of my goods; Proverbs 3: "Honor the Lord from your substance"; against which Sirach 34: "The Most High does not approve the gifts of the wicked"; and therefore it is added there: "He who offers sacrifice from the substance of the poor," etc.

Likewise he gives promptly, whence he says: I give; Proverbs 3: "Do not say to your friend: Go and come back, when you can give at once"; and Sirach 4: "Do not afflict the heart of the needy, and do not delay giving to one in distress."

Likewise he gives discreetly, because to the poor; Sirach 12: "If you do good, know to whom you do it"; and above, chapter 14: "Invite the poor, the feeble, the blind, and the lame."

Likewise he gives in an orderly manner, that is, properly, by restoring what belongs to others, and not only restoring what was taken, but also the damage.

Hence he says: If I have defrauded anyone, I restore fourfold. He says this according to the Law, Exodus twenty-two: "If anyone shall have stolen a sheep, he shall restore four." This moreover is necessary for perfect liberality: hence Augustine: "One of these without the other does not suffice: nor does the grace of liberality apply, because it is gifts, not spoils, that are sought."

Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, "Lord, and if I have taken anything by false accusation, I restore him fourfold;" on which the Saviour said, "The Son of man, on coming to-day, has found that which was lost."

In fine, He calls those the children of Abraham whom He sees to be laborious in aiding and nourishing the poor. For when Zacchaeus said, "Behold, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold," Jesus answered and said, "That salvation has this day come to this house, for that he also is a son of Abraham." For if Abraham believed in God, and it was counted unto him for righteousness, certainly he who gives alms according to God's precept believes in God, and he who has the truth of faith maintains the fear of God; moreover, he who maintains the fear of God considers God in showing mercy to the poor. For he labours thus because he believes-because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom. He also, in another place, calls laborious and fruitful men faithful; but He denies faith to unfruitful and barren ones, saying, "If ye have not been faithful in the unrighteous mammon, who will commit to you that which is true? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? "

Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

Seeing he knew his thoughts, he said, "Just as he knows this, he knows also all that I have done." He therefore said, "All that I have unjustly received, I give back fourfold."

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.

For I consider Peter, I reflect upon the thief, I look at Zacchaeus, I gaze upon Mary, and I see nothing else in these except examples of hope and repentance placed before our eyes. Another, panting with the fevers of avarice, has seized the property of others; let him look to Zacchaeus, who if he had taken anything from anyone, restored it fourfold.

Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: "If thou wilt enter into life, keep the commandments." But upon the other asking "Which?" again the Lord replies: "Do not commit adultery, do not kill, do not steal, do not bear false witness, honour father and mother, and thou shalt love thy neighbour as thyself,"-setting as an ascending series (velut gradus) before those who wished to follow Him, the precepts of the law, as the entrance into life; and what He then said to one He said to all. But when the former said, "All these have I done" (and most likely he had not kept them, for in that case the Lord would not have said to him, "Keep the commandments"), the Lord, exposing his covetousness, said to him, "If thou wilt be perfect, go, sell all that thou hast, and distribute to the poor; and come, follow me;" promising to those who would act thus, the portion belonging to the apostles (apostolorum partem). And He did not preach to His followers another God the Father, besides Him who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Aeon, who existed in suffering and apostasy; nor the Pleroma of the thirty Aeons, which has been proved vain, and incapable of being believed in; nor that fable invented by the other heretics. But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, and follow after Christ. But that possessions distributed to the poor do annul former covetousness, Zaccheus made evident, when he said, "Behold, the half of my goods I give to the poor; and if I have defrauded any one, I restore fourfold."

And that thou mayest learn that this is, above all, a house's adorning, enter into the house of Zacchaeus, and learn, when Christ was on the point of entering therein, how Zacchaeus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? "The half of my goods I will give," he saith, "to the poor; and whomsoever I have robbed, I will restore fourfold." On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if thou adorn it in another way, thou art inviting the devil and his company.

Zacchaeus must be praised. His riches were unable to keep him from the royal threshold. He should be greatly praised because his riches brought him to the threshold of the kingdom. From this, we understand that wealth is not a hindrance but a help to attaining the glory of Christ. While we possess it, we should not squander it on wild living but give it away for the sake of salvation. There is no crime in possessions, but there is crime in those who do not know how to use possessions. For the foolish, wealth is a temptation to vice, but for the wise, it is a help to virtue. Some receive an opportunity for salvation, but others acquire an obstacle of condemnation.

In that Zacchaeus heard the rumour concerning Him and believed, he shewed faith, and in that he promised to give half of his goods to the poor, and to restore fourfold that which he had exacted he shewed that the simplicity of faith had dawned in him. For if at that time the mind of Zacchaeus had not been filled with the simplicity which befitted faith, he would never have made this free and full promise to Jesus to spend and distribute in a short time what had taken him years to collect in this world; for what cunning hath gathered together simplicity maketh to flow away, and the things which have been collected by the schemes of artifice sincerity scattereth. And whatsoever fraud hath been able to acquire faith repudiateth, and crieth out that it existeth not, for God Himself only is the possession of faith, and it cannot be persuaded to possess anything else with Him. To faith all possessions are little, except that One everlasting Possession, which is God. And, moreover, for this reason faith is implanted in us, that it may find and possess God only, and that everything which is beyond may be accounted a loss.

(Hom. de caec. et Zacc.) And so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Saviour by the rays of righteousness put to flight the darkness of sin; for the light shineth in darkness. Now every thing united is strong, but divided, weak; therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge.

This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. "When thou seest the naked cover him." This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy. So also "he loosened the bands of wickedness. undid the heavy burdens, let the oppressed go free, and broke every yoke," when he said, "If I have taken anything from any man by false accusation, I restore him fourfold." Therefore the Lord said, "This day is salvation come to this house." Thus did He give His testimony, that the precepts of the Creator spoken by the prophet tended to salvation.

"Half of my goods, Lord," he says, "I give to the poor." Do you see the fervor? He began to sow without sparing and gave not something small, but his entire livelihood. For even what he retained, he retained in order to have the means to repay those he had wronged. By this he teaches us as well that there is no benefit if someone, possessing unrighteous wealth, shows mercy to some while leaving the wronged without attention. See how he acts in this case as well. "If I have defrauded anyone of anything," he restores it "fourfold," thereby compensating the loss caused to the wronged party. For true mercy does not simply restore the loss, but does so with addition, in accordance with the Law. For the Law required the thief to pay fourfold (Ex. 22:1). If we examine this precisely, we shall see that absolutely nothing of his possessions remained to him. For he gives half of his goods to the poor, and only half remains to him. From this remaining half he again restores fourfold to those whom he had wronged. Therefore, if the life of this chief tax collector consisted of injustices, and for everything he acquired unjustly he restores fourfold, then see how he was stripped of everything. In this respect he proves to be one who reasons above the Law, a disciple of the Gospel, since he loved his neighbor more than himself, and this not in promise only, but in actual deed. For he did not say: I will give half, I will restore fourfold, but: behold, I "give," I "restore." He knows the instruction of Solomon: "Do not say: 'Go, and come again, and tomorrow I will give'" (Prov. 3:28).

If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only promised this, but did it. For he says not, "I will give the half, and I will restore fourfold," but, "I give, and I restore."

We have two kinds of goods in us, bodily, and spiritual; the just man gives up all his bodily goods to the poor, but he forsakes not his spiritual goods, but if he has extorted any thing from any one, he restores to him fourfold; signifying thereby that if a man by repentance walks in the opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offences, and so merits salvation, and is called the son of Abraham, because he went out from his own kindred, that is, from his ancient wickedness.