Saturday of the 3rd week after Pentecost

(Serm. in Mont. in fin.) Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it. But it should be noted, that when he said, He that heareth these words of mine, He shows plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.

(De Cons. Ev. ii. 19.) From that which is here said, He seems to have left the crowd of disciples—those out of whom He chose twelve, whom He called Apostles—but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered one and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering.

(Serm. in Mont. ii. 25. i. 10, et seq.) This is what is signified in the eleventh Psalm, I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times. (Ps. 12:5, 6.) The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting. Blessed, then, are the poor in spirit, for theirs is the kingdom of heaven. He is consenting to his adversary, that is, in showing reverence to the word of God, who goes to the opening His Father's will, not with contentiousness of law, but with meekness of religion, therefore, Blessed are the meek, for they shall inherit the earth. Also whosoever feels carnal delight rebel against his right will, will cry out, O wretched man that I am! who shall deliver me from the body of this death? (Rom. 7:24.) And in thus mourning he will implore the aid of the consoler; whence, Blessed are they that mourn, for they shall be comforted. What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but by probity of life. But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? Blessed, therefore, are they that hunger and thirst, for they shall be filled. Who can be ready to take wrong from the weak, to offer himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful? Therefore, Blessed are the merciful, for they shall find mercy. He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man's heart, and whatever he gives to another gives with that intention with which he would have others give to him. Blessed, therefore, are the pure in heart, for they shall see God. It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; Blessed are the peaceful, for they shall he called the sons of God. But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.

(non occ.) Having related Christ's teaching, he shows its effects on the multitude, saying, And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine.

(Mor. xxiii. 13.) Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.

Or; They measure the efficacy of His power, by the might of His words.

For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above we read, It was said by them of old... But I say unto you. But the Scribes only taught the people what was written in Moses and the Prophets.

Yet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them.

But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, "But I say unto you." And in reminding them of that day, He declared Himself to be the judge, both by the punishments, and by the honors.

And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? and especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him.

The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ's glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence we do not wonder at what is done or said by God, because all things are less than God's power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second.

This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that the multitude wondered, either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour's words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom.

"And it came to pass, when Jesus had ended these sayings, the people were astonished at His teaching: for He taught them as one having authority, and not as the scribes." It was not the rulers who were astonished: how could that be when they viewed Him with spite? Rather it was the guileless multitude that was astonished. They did not marvel at His turns of phrase, but at His straightforward speech, and that He showed authority beyond that of the prophets. The prophets said, "Thus saith the Lord," but Christ spoke as God, "I say to you."

And when Jesus finished these words, the crowds were astonished. There were three types of men who followed the Lord Jesus: some were astonished and scandalized, as the Pharisees, about whom below (c. 15). Some were astonished, but not scandalized, as the crowds. But some, as the perfect, were not astonished. But we must inquire about his saying, the crowds, because there were no crowds there. It can be said that the sermon was made to the crowds and to the disciples, but in the mountain below its summit was a plain. The disciples, therefore, were on the summit with Christ; but the crowds in the plain. Or, it can be said that it was given first to the apostles and then to the crowds. Or, crowds of disciples followed him.

(Verse 29.) For he was teaching them as one having authority, and not as the scribes and Pharisees. For they taught the people, what was written in Moses and the Prophets. But Jesus, being like God and the Lord of Moses himself, for the freedom of his will, either added to the law what seemed less, or changing it, preached to the people, as we also read above: It was said to the ancients: But I say to you.

But what was the reason for the astonishment? Because he taught them as one having authority. Hence in him is fulfilled Ec (8:4): "His speech is full of power." Therefore, as having authority, because he spoke as a lord or as a lawgiver. Or, as having power, i.e., with the ability to penetrate the heart: "Lo, he sends forth his voice, his mighty voice" (Ps 68:33). Or, with the power to work miracles, because he confirmed what he said with miracles.

Augustine says that everything preached in this sermon should be reduced to the seven gifts and to the beatitudes, because the first thing said, you shall not kill, pertains to the gift of fear and to the beatitude of piety. Then what follows, make friends with your adversary, pertains to the gift of piety, through which meekness is fulfilled. You shall not commit adultery... pertains to the gift of knowledge, by which the beatitude of mourning is fulfilled. The one concerning endurance pertains to the gift of courage, by which it is fulfilled, and to the beatitude, blessed are those who hunger and thirst after justice. The part which says, love your enemies, pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. But by the part which follows in c. 6 about not being anxious, up to c. 7, enter by the narrow gate, he intends to cleanse the heart; hence it pertains to the gift of understanding and to the beatitude which is cleanness of heart; hence blessed are the clean of heart, for they shall see God. The rest that follows pertains to the gift of wisdom.

(De Cons. Ev. ii. 19.) Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds.

Otherwise; By the mount on which the Lord sate is figured the Heaven, as it is written, Heaven is my throne. (Is. 66:1.) But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judæa; (Ps. 76:1.) but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shown to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they show the more excellent precepts to the perfect; they come down from the mount, in showing the lesser precepts to the weak.

(Chapter 8, Verse 1) When Jesus had come down from the mountain, many crowds followed him, and behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.' When the Lord came down from the mountain, crowds gathered, for they were unable to ascend to higher places. And the leper was the first to meet him. For he had not yet been able to hear the Savior's message about the leprosy while on the mountain. And it should be noted that he was the first to be cured, specifically: second, the centurion's servant; third, Peter's mother-in-law, who had a fever; and in the fourth place, those who were brought to him possessed by demons, whose spirits he cast out with a word, when he healed all who were ill. And behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.'

After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed.

But do thou mark, I pray thee, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles. Thus, both before they went up into the mountain, He healed many, preparing the way for His sayings; and after finishing that long discourse to the people, He comes again to miracles, confirming what had been said by what was done. And so, because He was teaching as "one having authority," lest His so teaching should be thought boasting and arrogant, He doth the very same in His works also, as having authority to heal; that they might no more be perplexed at seeing Him teach in this way, when He was working His miracles also in the same.

This, I would add, the evangelist too is intimating, when he saith, "great multitudes followed Him," not any of the rulers, nor of the scribes, but as many as were free from vice, and had their judgment uncorrupted. And throughout the whole gospel thou seest that such clave unto Him. For both while He spake, they used to listen in silence, not making any intrusion, nor breaking in upon the connexion of His sayings, nor tempting Him, and desiring to find a handle like the Pharisees; and after His exhortation they followed Him again, marvelling.

(quoad sens.) Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, When Jesus descended from the mountain, great multitudes followed him.

(Hom. in Liv. 5.) While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascend into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to their imperfections, great multitudes followed Him, some for renown, most for His doctrine, some for cures, or having their wants administered to.

"When He was come down from the mountain, great multitudes followed Him. And, behold, a leper approached and fell prostrate before Him, saying, Lord, if Thou wilt, Thou canst make me clean." Being a man of good sense, the leper did not go up on to the mountain, so as not to interrupt Jesus' teaching. But when Jesus came down from the mountain, then the leper worshipped Him. And the leper did not say, "If you beseech God, then you will heal me." But he showed great faith, saying, "If Thou wilt." And Christ did.

It could seem that the Lord was speaking pretentiously; consequently, he proves his authority by signs. First are mentioned the signs by which men are freed from temporal dangers; secondly, from spiritual (c. 9).

In regard to the first he does two things: first, he presents the signs by which men are freed from dangers due to intrinsic causes; secondly, to extrinsic (v. 23).

He proves his authority, because immediately, because absent, because perfectly, because many. Immediately, in the case of the leper; absent, in the case of the centurion's servant; perfectly, in the case of Peter's mother-in-law; many, in the many others.

In regard to the first he does three things: first, the witnesses to the miracle are introduced; secondly, the leper is brought forward (v. 2); thirdly, help is offered (v. 3).

He says, therefore, When Jesus came down from the mountain... The mountain is heaven: "The mountain which God desired for his abode" (Ps 68:16). Hence after he came down from heaven, great crowds followed him: "He emptied himself, taking the form of a servant, being born in the likeness of men" (Phil 2:7). Or, by mountain is meant lofty doctrine: "Your justice is as God's mountains" (Ps 36:7). While he was in the mountain, i.e., while he led a loft life, his disciples followed him. When he came down, great crowds followed him; "I could not address you as spiritual men" (1 Cor 3:1).

(Hom. in Dom. 3 Epiph.) Should any be perplexed how, when the Lord seems here to approve Moses' offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles' preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. For all have sinned, and need glory of God; (Rom. 3:23.) to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh,) and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God's people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, Thou art a Priest for ever. (Ps. 110:4.)

(Verse 2.) Lord, if you will, you can cleanse me. He who asks for the will, does not doubt about the power.

"For when He was come down from the mountain, there came a leper, saying, Lord, if Thou wilt, Thou canst make me clean." Great was the understanding and the faith of him who so drew near. For he did not interrupt the teaching, nor break through the auditory, but awaited the proper time, and approaches Him "when He is come down." And not at random, but with much earnestness, and at His knees, he beseeches Him, as another evangelist saith, and with the genuine faith and right opinion about him. For neither did he say, "If Thou request it of God," nor, "If Thou pray," but, "If Thou wilt, Thou canst make me clean." Nor did he say, "Lord, cleanse me," but leaves all to Him, and makes His recovery depend on Him, and testifies that all the authority is His.

Among others who were not able to ascend into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down.

He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, he made adoration to him, saying;

And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he says, If thou wilt, there is no doubt that Christ's will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. If thou wilt then is as much as to say, I believe that Thou wiliest whatever is good, but I know not if this that I desire for myself is good.

(ubi sup.) He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, showing his great reverence.

(ubi sup.) Lord, by Thee all things were made, Thou therefore, if thou will, canst make me clean. Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, if thou will, thou canst make me clean.

Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shows his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.

Secondly, the infirm man is introduced, and two things are done: first, the infirmity is named; secondly, concern is showed. The infirmity is leprosy, which signifies spiritual infirmities. For some infirmities are within, as fevers; but some, even though from within, show outward symptoms, as leprosy. Therefore, that leper is one whose evil will is manifested by an evil act: "We regarded him as a leper" (Is 58:4). But why does Luke (4:31) say that when he came to Capernaum, he cleansed the leper? The answer is that Matthew follows history, because when he was going to Capernaum, the leper appeared on the road.

The concern is showed, for first he came and then adored; hence he says Behold, a leper came to him. So, the sinner comes by faith and adores in humility: "The Lord saves the humble in spirit" (Ps 34:18). Then he confesses Christ's power: Lord, if you will, you can make me clean. He calls him Lord. If he is the Lord, he can heal: "Know that the Lord is God" (Ps 100:3). Then he puts his trust in God's mercy. There is no need to ask a merciful person, but only to show him your need; that is what he did: Lord, if you will, you can make me clean. Hence Ps 38 (v. 9): "Lord, all my longing is known to you, and my signing is not hidden from you." Then he shows Christ's wisdom, because he appeals only to his will; for he knows what is needed better than he. Therefore, he left it to Christ's wisdom.

(Verse 3) And Jesus, extending His hand, touched him, saying: I will, be clean. And immediately his leprosy was cleansed. By extending His hand, the Lord caused the leprosy to flee. Consider also how humble and devoid of boasting His response is. The man had said, if you will: the Lord answered, I will. The man had said, you can cleanse me: The Lord unites and says, be cleansed. Therefore, it is not, as many Latin speakers believe, to be joined and read as, I will-be-cleanse, but separately, so that first, He says, I will: then, giving the command, He says, be clean (or be cleansed).

It is not to be read, as most of the Latins think, 'I will to cleanse thee;' but separately, He first answers, I will, and then follows the command, be thou clean. The leper has said, If thou wilt; the Lord answers, I will; he first said, Thou canst make me clean; the Lord spake, Be thou clean.

"What then," saith one, "if the leper's opinion was mistaken?" It were meet to do away with it, and to reprove, and set it right. Did He then so do? By no means; but quite on the contrary, He establishes and confirms what had been said. For this cause, you see, neither did He say, "Be thou cleansed," but, "I will, be thou clean;" that the doctrine might no longer be a thing of the other's surmising, but of His own approval.

But the apostles not so: rather in what way? The whole people being in amazement, they said, "Why give heed to us, as though by our own power or authority we had made him to walk?" But the Lord, though He spake oftentimes many things modestly, and beneath His own glory, what saith He here, to establish the doctrine of them that were amazed at Him for His authority? "I will, be thou clean." Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, "I will."

And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist hath said. For the word, "immediately," falls far short of the quickness that there was in the work.

But He did not merely say, "I will, be thou clean," but He also "put forth His hand, and touched him;" a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, doth also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand.

Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care;-that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):-He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.

(De Fid. Orth. iii. 15.) For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done.

Others, however, He healed by a command of power, without either looking up to heaven or asking His Father. For by a command of power He raised up the young man, the son of the widow; with a word He called to the daughter of the chief of the congregation and straightway she stood up; He commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill the water pots with water and draw out and bear to the governor of the feast," and created matter delayed not [to do] His will. "I say unto thee," He spake to the dumb spirit, and immediately it departed from the man. "I will, be thou clean," He spake to the leper, and as He willed, straightway the leprosy fled from his body.

But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it.

Had He healed him without speaking, who would know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, I will, be thou clean.

(ubi sup.) Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure.

"And Jesus put forth His hand, and touched him, saying, I will it; be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them." He touches the leper to show that He is not subject to the law which forbids one to touch a leper, but rather that He is Master of that law. He also shows that for Him Who is pure, nothing is impure, and that His holy flesh imparts holiness. Fleeing glory, He commands the leper to tell no one, but rather to show himself to the priest. For unless the priest would say that the leper was clean, he would have to remain outside the city (Levit. 14). Jesus bids him to offer the gift as a testimony to the Jews, as if to say, "When they accuse Me of abolishing the law, you shall bear witness on My behalf that I commanded you to offer the gifts required by the law."

Then he describes the help; first, he heals; secondly, he gives an instruction.

First, the deed; secondly, the effect (v. 3b).

Christ does three things in the curing:

He stretches out his hand, when he gives help: "Put forth your hand from on high and rescue me" (Ps 144:7). Sometimes he stretches out his hand, but does not touch: "I spread out my hands all the day to an unbelieving people" (Is 65:2); sometimes he touches, and this is when he produces a change: "Touch the mountains" (i.e., the proud) "that they smoke" through compunction (Ps 144:5).

But why does he touch, since this was forbidden in the Law? He did it to show that he is above the Law. It is read of Elisha that he did not touch Naaman, but sent him to the Jordan. Hence one who touches seems to break the Law. But in fact he did not break it, because it was forbidden on account of contagion. Therefore, because he could not be infected, he could touch. Furthermore, he touched in order to show his humanity; because it is not enough for a sinner to be subjected to God with regard to his divinity, but also with respect to his humanity. Again, he touched him in order to manifest the doctrine concerning the power in the sacraments; because both touch and words are required, for when the word is joined to the element, the sacrament comes to be.

I will; be clean. By this three errors are excluded. For it indicates a true body against the Manicheans. I will is against Apollinaris. By saying, be clean, he shows that he is true God, against Photinus. And the effect follows: And immediately his leprosy was cleansed, and he was cured. Chrysostom says that it was sooner than the words, "be clean," could be uttered; because the word takes time to say, but the cure was in an instant.

And going up into the mountain, he called to himself those whom he wanted, and they came to him, and he made it so that there were twelve with him. That mountain on which the Lord chose the apostles signifies the height of justice, by which they were to be instructed and which they were to preach to men. For because he was going to send them to preach the Gospel of the heavenly kingdom, he rightly wished to remind them, by the height of the place where they were chosen, not to dissolve their mind in low desires, but always to raise it to desire and seek higher things. Thus also, intending to give the law to his former people, he appeared on a mountain; from the mountain he thundered what was to be done. Indeed, because it was not yet time to say: "Repent, for the kingdom of heaven is at hand" (Matt. 4), but only to say, "Honor your father and your mother so that you may live long on the land which the Lord your God is giving you" (Exod. 20), these same words, however, typically promise us the eternal kingdom, which is in the land of the living: the people could not approach the Lord speaking on the mountain, but heard from below what was being said, because they did not yet know how to ascend with a mind capable of understanding the mysteries being mentioned; Moses alone, because he had learned to hear the law spiritually, ascended the summit of the mountain where God was. It is well said, that ascending the mountain, the Lord called to himself those he wanted. For it was not by their choice and zeal, but by divine will and grace, that they were called to apostleship. Hence, he also says to them elsewhere: "You have not chosen me, but I have chosen you" (John 15).

(in Marc. i. 16) After having forbidden the evil spirits to preach Him, He chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up into a mountain, &c. (Luke 6)

(ubi sup.) For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The mount also in which the Lord chose His Apostles, shows the lofty righteousness in which they were to be instructed, and which they were about to preach to men.

(Vict. Ant. e Cat. in Marc.) He also instructs the Prelates of the Church to pass the night in prayer before they ordain, that their office be not impeded. When therefore, according to Luke, it was day, He called whom He would; for there were many who followed Him.

Or spiritually, Christ is the mount, from which living waters flow, and milk is procured for the health of infants; whence the spiritual feast of fat things is made known, and whatsoever is believed to be most highly good is established by the grace of that Mountain. Those therefore who are highly exalted in merits and in words are called up into a mountain, that the place may correspond to the loftiness of their merits. It goes on: And they came unto him, &c. For the Lord loved the beauty of Jacob, (Ps. 46 Vulg.) that they might sit upon twelve thrones, judging the twelve tribes of Israel, (Matt. 19:28) who also in bands of threes and fours watch around the tabernacle of the Lord, and carry the holy words of the Lord, bearing them forward on their actions, as men do burdens on their shoulders.

He ascends the mountain in order to pray. Since before this He had been working miracles, after performing the miracles He prays, certainly as a lesson for us, that we should thank God as soon as we do anything good, and ascribe it to the power of God. Or since the Lord was about to ordain the apostles, on this occasion He ascends the mountain for prayer as an instruction to us, that we too, when we intend to ordain someone, must first pray that the one worthy of it be revealed to us and that we not become partakers "in other men's sins" (1 Tim. 5:22).

Luke, however, says that He went up to pray, for after the showing forth of miracles He prays, teaching us that we should give thanks, when we obtain any thing good, and refer it to Divine grace.

And he made it so that there were twelve with him. Certainly, for the sake of the mystery of grace, so that they might commend the salvation of the world, which they were to preach by word, also by their number. Indeed, three times four makes twelve. And three times four are the apostles sent to preach, so that they might baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit through all the regions of the fourfold world. Whence it is also written concerning the holy city, Jerusalem, descending from heaven from God, that it had three gates on the east, and three gates on the north, and three gates on the south, and three gates on the west (Rev 21). Where it is shown figuratively that, with the apostles and their successors preaching, all the nations throughout the world would enter the Church in the faith of the Holy Trinity. In which sacrament as well, the children of Israel once encamped around the tabernacle, so that on every side, in a square, three tribes would remain (Num 1). For undoubtedly the early Church which was in Judea was, surrounded on all sides by believing nations from the whole world, going to set up spiritual camps to God in faith and confession of the Holy Trinity.

And to send them to preach the Gospel, He gave them the power to heal diseases and to cast out demons. After He forbid the unworthy spirits to preach, He chose the saints, who would cast out the impure spirits, and they themselves would preach the Gospel with a pure mind and tongue. To whom (as the evangelist Matthew writes) He also conferred the power of healing other sicknesses, and even of raising the dead, so that the greatness of the promised heavenly things might be attested by the greatness of the deeds, and the power shown might give faith to the words, and those who preached new things might also do new things. Whence also now, when the number of the faithful has grown, within the holy Church there are many who hold to the way of virtues without having the signs of virtues. For a miracle is displayed in vain outwardly, if there is lacking the work accomplished inwardly. For according to the voice of the master of the nations, tongues are a sign not for the faithful, but for the unbelievers (1 Cor 14).

(ubi sup.) For as a sacrament of this the children of Israel once used to encamp about the Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of the whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost. It goes on: And he gave them power, &c. That is, in order that the greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.

(de Con. Evan. ii. 17) But let no one suppose that Simon now received his name and was called Peter, for thus he would make Mark contrary to John, who relates that it had been long before said unto him, Thou shalt be called Cephas. (John 1:42) But Mark gives this account by way of recapitulation; for as he wished to give the names of the twelve Apostles, and was obliged to call him Peter, his object was to intimate briefly, that he was not called this originally, but that the Lord gave him that name.

And he gave Simon the name Peter. Not now for the first time did he name Simon Peter, but long before when, as he was brought to him by his brother Andrew and looked at him, he said: You are Simon son of John; you shall be called Cephas, which means Peter (John I). But when the Evangelist wanted to list the names of the twelve apostles, he had to say Peter, he took care to briefly mention that he was not called this before, but that the Lord had so named him, although not then, but when John recorded the very words of the Lord, clearly making the listeners attentive. For if he had been called this before, you would not see the mystery of the rock in the same way, thinking that he was called so by chance, not by the providence of God. Therefore, he wanted him to be called something else first, so that from the very change of name, the vitality of the sacrament would be commended. The same Peter, then, in Greek or Latin, which is Cephas in Syrian. And in both languages, the name is derived from the rock: no doubt from that about which Paul says: And the rock was Christ (I Cor. X). For just as the true light, Christ, granted to the apostles to be called the light of the world, so also he bestowed on Simon, who believed in Christ the rock, the name of Peter. With another allusion to the etymology, he said: You are Peter, and on this rock, I will build my Church (Matt. XVI). But truly Simon, setting aside lamentation, or hearing sadness, is interpreted for that time when, after the resurrection, having seen the Lord, he set aside the sorrow of that death or his denial: but he immediately heard the sadness of his own death, with the Lord saying: But when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish (John XXI).

(ubi sup.) And the reason that the Lord willed that he should at first be called otherwise, was that from the change itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. (1 Cor. 10:4) For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, (Matt. 5:14.) so also to Simon, who believed on the rock Christ, He gave the name of Rock.

Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.

A name is a designation that sums up and describes the particular character of the one named.… For when the character of "Abram" was changed, he was called "Abraham." So when "Simon" was changed, he was called "Peter." And when "Saul" stopped persecuting Christ, he was named "Paul." In the case of God, however, whose character is eternally unchangeable and always remains unaltered, there is always a single name. It is that spoken of him in Exodus: "I am."

Thus from obedience, which Simon signifies, the ascent is made to knowledge, which is meant by Peter.

The Evangelist lists the names of the apostles on account of the false apostles, so that the true apostles might be known.

Further, He gives the names of the Apostles, that the true Apostles might be known, so that men might avoid the false. And therefore it continues: And Simon he surnamed Cephas.

Thunder is produced when a dry and violent wind, closed up in the hollows of a cloud and violently hurled around in the cavities of the clouds, seeks a passage to the outside. The clouds, offering resistance under the excessive pressure, produce that harsh sound from the friction of the wind. But when, like bubbles distended by the air, they are unable to resist and endure any longer, but are violently torn apart and give the air a passage to the outer breeze, they produce the noises of the thunder. And this normally causes the flash of lightning. It is the Lord who is upon the waters and who arouses the mighty noises of the thunder, causing such an exceedingly great noise through the delicate medium of air. The eloquent teaching which leads from baptism to sanctification is like thunder to the soul. That the gospel is like thunder is made evident by the disciples who were given a new name by the Lord: sons of thunder.

And James, the son of Zebedee, and John, the brother of James (it is understood from the previous verses that he called them to him when he went up into the mountain). And he gave them the names Boanerges, which means sons of thunder. They were aptly named sons of thunder, as one of them, resounding with that theological voice from heaven, which no one had known how to utter before, said: In the beginning was the Word, and the Word was with God, and the Word was God, etc. (John I). It left such weighty power within it, that if he ever desired to thunder more, the world itself could not contain it. And both often deserved to be led apart and into the mountain by the Lord, and at times to perceive the terrifying sound from the cloud: This is my beloved son, listen to him (Mark IX). They also bore names most fitting to their merits. For James means supplanter. John, in whom is both grace, or the Lord's grace, as he is called. For he rejoiced to supplant the care of the flesh when the Lord called, and to despise the flesh itself when Herod killed him; and the latter, because of the grace of special love which he deserved through virginal glory, reclined on the chest of his Redeemer at the supper.

Thunder here refers to the preaching of the gospel. For as a heavenly shout occurs like a voice of thunder, surpassing all human power, in the same way also the preaching of the gospel, which is a heavenly happening, does not consist of human strength. The gospel did not fill the world by human planning, but by divine power.

James and John his brother he called "sons of thunder." Why? To show that he was the same One who, in giving the old covenant, altered names, who called Abram "Abraham," and Sarai "Sarah" and Jacob "Israel." … It was also a custom of the patriarchs to give descriptive names to persons, as Leah did. This is not mere arbitrariness, but in order that they may have a hallmark to remind them of the goodness of God. By this means, a perpetual memory of the prophecy conveyed by the name sounds forth in the ears of those who receive it.

(Vict. Ant. e Cat. in Marc.) He calls the sons of Zebedee by this name, because they were to spread over the world the mighty and illustrious decrees of the Godhead.

James the son of Zebedee, and John his brother.

Namely, James who has supplanted all the desires of the flesh, and John, who received by grace what others held by labour. There follows: And he surnamed them, Boanerges. (Gen. 27:36. v. Aur. Cat. in Matt. 10:2)

Or by this the lofty merit of the three mentioned above is shown, who merited to hear in the mountain the thunders of the Father, when he proclaimed in thunder through a cloud concerning the Son, This is my beloved Son; that they also through the cloud of the flesh and the fire of the word1, (Matt. 17:1) might as it were scatter the thunderbolts in rain on the earth, since the Lord turned the thunderbolts into rain, so that mercy extinguishes what judgment sets on fire.

He calls the sons of Zebedee Sons of Thunder, as especially great preachers and theologians.

We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means "added" or "taken up," signifying that he was "taken up" through being chosen by the Lord, and "added" to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the gospel. In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi. Matthew himself, on the other hand (in accord with what is written, "The just man is the first accuser of himself; his friend came and searched him out"), calls himself by his ordinary name when telling of being called from his tax-collector's place, but adds pointedly "the publican"—"Thomas," he says, "and Matthew the publican." In this way he offers to publicans and sinners greater confidence in securing their salvation.

And Andrew and Philip and Bartholomew, and Matthew, and Thomas. Andrew is a Greek name, and it means manly, from the fact that in Greek, a man is called Ἀνήρ. This name is most fittingly adorned for him who, upon John's preaching, promptly ensured he followed, saw, and listened to the Lamb of God, and later, when called himself, left everything to follow Him and adhere to Him continually without delay. Philip is interpreted as the mouth of a lamp or lamps. And rightly so, because called by the Lord, he received the light of grace, which enlightened and kindled his heart, and promptly sought to share it with his brother through the service of his mouth, saying: We have found Him whom Moses wrote about in the Law and the Prophets, Jesus, the son of Joseph from Nazareth (John I). Bartholomew is a Syriac, not Hebrew name, and it means the son of the one who suspends the waters, which evidently sounds like the Son of God, who lifts the minds of His preachers to contemplate heavenly things, so that as they soar more freely aloft, they may more fruitfully intoxicate the hearts of earthly men with the drops of their words. Matthew is called donated, namely because by the great gift of the Lord, he, from being a tax collector and a publican, was deputed to the office of apostle and evangelist. Thomas means abyss or twin, which in Greek is Δίδυμος, both of which interpretations suit his condition. Didymus he could rightly be called, because of his doubtful heart in believing the fact of the Lord's resurrection. He could equally justly be called an abyss when with sure faith he penetrated the depth of the Lord's power celebrated in the resurrection. Indeed, it should be noted that listing the apostles by name, the evangelist Matthew places them thus: Philip and Bartholomew, Thomas, and Matthew the publican. Therefore, the other evangelists, when naming them together, place Matthew first and then Thomas, and they do not designate him as a publican, lest recalling his former manner of life, they seem to reproach the evangelist. But he himself indeed puts Thomas before him and calls himself a publican, so that where sin abounded, grace might much more abound (Romans V). And James the son of Alphaeus, and Thaddaeus. James the son of Alphaeus he listed with an additional identifier, to distinguish him from James the son of Zebedee. He is the one who in the Gospels is called the brother of the Lord, and in the Epistle to the Galatians: since Mary the wife of Alphaeus was the sister of Mary the mother of the Lord, whom John the evangelist surnames Mary of Clopas, perhaps because either the same Alphaeus was also called Clopas or Mary, after Alphaeus's death following the birth of James, married Clopas. For since James could rightly be called the son of Alphaeus, meaning learned, the apostles themselves attest, who immediately after the Lord's passion, appointed him to govern the church of Jerusalem. Thaddaeus is the same whom Luke in his Gospel and in the Acts of the Apostles names Judas of James. He was indeed the brother of James the brother of the Lord, as he writes in his Epistle. Therefore he was also called the brother of the Lord, as attested by his fellow countrymen, who, marveling at his virtues, said: Is this not the carpenter's son and Mary's, brother of James and Joseph, and Judas, and Simon (Matthew XIII)?

(ubi sup.) We must connect this with what went before, He goeth up into a mountain, and calleth.

For Andrew is a Greek name, which means 'manly,' from ἀνὴδ, that is, man, for he manfully adhered to the Lord. There follows, And Philip.

(ubi sup.) But Thaddæus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle. There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.

And Andrew, who manfully does violence to perdition, so that he had ever ready within him his own death, to give as an answer, and his soul was ever in his hands. (1 Pet. 3:15. Ps. 119:109. Bede ubi sup.)

Or, 'the mouth of a lamp,' that is, one who can throw light by his mouth upon what he has conceived in his heart, to whom the Lord gave the opening of a mouth, which diffused light. We know that this mode of speaking belongs to holy Scripture; for Hebrew names are put down in order to intimate a mystery. There follows: And Bartholomew, which means, the son of him who suspends the waters; of him, that is, who said, I will also command the clouds that they rain no rain upon it. (Is. 5:6) But the name of son of God is obtained by peace and loving one's enemy; for, Blessed are the peacemakers, for they are the sons of God. (Matt. 5:9, 44, 45) And, Love your enemies, that ye may be the sons of God. There follows: And Matthew, that is, 'given,' to whom it is given by the Lord, not only to obtain remission of sins, but to be enrolled in the number of the Apostles. And Thomas, which means, 'abyss;' for men who have knowledge by the power of God, put forward many deep things. It goes on: And James the son of Alphæus, that is, of 'the learned' or 'the thousandth,' (Ps. 91:7) beside whom a thousand will fall. This other James is he, whose wrestling is not against flesh and blood, but against spiritual wickedness. (Eph. 6:12) There follows, And Thaddæus, that is, 'corculum,' (qu. cordis cultor) which means 'he who guards the heart,' one who keeps his heart in all watchfulness.

But Simon is interpreted, 'laying aside sorrow;' for blessed are they that mourn, for they shall be comforted. (Matt. 5:4) And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up.

And Simon the Canaanite, and Judas Iscariot, who also betrayed Him. And these he listed with an addition, to distinguish Simon Peter and Judas James. But Simon the Canaanite received his surname from the village of Cana in Galilee, which the evangelist Luke translated as Simon the Zealot. Indeed, Cana means zeal. The Canaanite is called Zealot, that is, emulator. But Judas Iscariot, either from the village where he was born or from the tribe of Issachar, took his name as a premonition of his damnation. Indeed, Issachar, which means reward, hints at the price of betrayal. Iscariot, which is interpreted as a memory of death, shows that he was not persuaded suddenly but had long contemplated the crime of betraying the Lord. He was chosen among the apostles not by imprudence, but by providence. For how great is the truth, which even the service of an adversary does not weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on the fragility of man, and therefore did not refuse these parts of human weakness. He wanted to be abandoned, He wanted to be betrayed, He wanted to be handed over by His apostle, so that you, abandoned by a companion, betrayed by a companion, may bear moderately that your judgment was in error, your benefit was lost. When He had ordained the apostles on the mountain, to send them forth to preach the Gospel, He aptly added:

But Judas Iscariot is one who does not do away his sins by repentance. For Judas means 'boaster,' or vain-glorious. And Iscariot, 'the memory of death.' But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.

But mystically, the house to which they came, is the early Church.

And that He also chooses Judas as an apostle, from this we should understand that God does not reject a person who is going to do evil on account of his future evil deed, but for his present virtue deems him worthy of honor, even if he should afterwards become a wicked man.

Whom he reckons amongst the Apostles, that we may learn that God does not repel any man for wickedness, which is future, but counts him worthy on account of his present virtue.