2 Apodosis of the Dormition of the Theotokos

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.

(Vers. 14, 15.) Lord, have mercy on my son, for he is a lunatic and suffers greatly: for he often falls into fire and frequently into water. And I brought him to your disciples, but they could not heal him. This is why the devil, observing the course of the moon, seizes upon men and strives to defame the Creator through His creatures, as we have said above. But it seems to me, according to the spiritual interpretation, that the lunatic is one who is constantly changing to vice in the moments of the hours, not persisting in what he has begun, but growing and diminishing: and now he is carried to the fire, by which the hearts of adulterers are inflamed (Hosea VII): now to the waters, which cannot quench charity. But when he says, 'I brought him to your disciples, and they could not heal him,' he secretly accuses the apostles, since the inability to heal sometimes refers not to the weakness of those who are healing, but to the faith of those who are being healed, as the Lord says, 'Let it be done to you according to your faith' (Mark 5:34, and 10:52).

"And when they were come to the multitude, there came to Him a man, kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic, and sore vexed; for ofttimes he falleth into the fire, and oft into the water. And I brought him unto Thy disciples, and they could not cure him."

This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ's saying, "All things are possible to him that believeth;" from the saying of the man himself that approached, "Help Thou mine unbelief:" from Christ's commanding the devil to "enter no more into him;" and from the man's saying again to Christ, "If Thou canst." "Yet if his unbelief was the cause," it may be said, "that the devil went not out, why doth He blame the disciples?" Signifying, that even without persons to bring the sick in faith, they might in many instances work a cure. For as the faith of the person presenting oftentimes availed for receiving the cure, even from inferior ministers; so the power of the doers oftentimes sufficed, even without belief in those who came to work the miracle.

And both these things are signified in the Scripture. For both they of the company of Cornelius by their faith drew unto themselves the grace of the Spirit; and in the case of Eliseus again, when none had believed, a dead man rose again. For as to those that cast him down, not for faith but for cowardice did they cast him, unintentionally and by chance, for fear of the band of robbers, and so they fled: while the person himself that was cast in was dead, yet by the mere virtue of the holy body the dead man arose.

Whence it is clear in this case, that even the disciples were weak; but not all; for the pillars were not present there. And see this man's want of consideration, from another circumstance again, how before the multitude he pleads to Jesus against His disciples, saying, "I brought him to Thy disciples, and they could not cure him."

But He, acquitting them of the charges before the people, imputes the greater part to him. For, "O faithless and perverse generation," these are His words, "how long shall I be with you?" not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them.

But when He said, "How long shall I be with you," He indicates again death to be welcome to Him, and the thing an object of desire, and His departure longed for, and that not crucifixion, but being with them, is grievous.

He stopped not however at the accusations; but what saith He? "Bring him hither to me." And Himself moreover asks him, "how long time he is thus;" both making a plea for His disciples, and leading the other to a good hope, and that he might believe in his attaining deliverance from the evil.

And He suffers him to be torn, not for display (accordingly, when a crowd began to gather, He proceeded to rebuke him), but for the father's own sake, that when he should see the evil spirit disturbed at Christ's mere call, so at least, if in no other way, he might be led to believe the coming miracle.

And because he had said, "Of a child," and, "If thou canst help me," Christ saith, "To him that believeth, all things are possible," again giving the complaint a turn against him. And whereas when the leper said, "If Thou wilt, Thou canst make me clean," bearing witness to His authority Christ commending him, and confirming His words, said, "I will, be thou clean;" in this man's case, upon his uttering a speech in no way worthy of His power,-"If Thou canst, help me,"-see how He corrects it, as not rightly spoken. For what saith He? "If thou canst believe, all things are possible to him that believeth." What He saith is like this: "Such abundance of power is with me, that I can even make others work these miracles. So that if thou believe as one ought, even thou thyself art able," saith He, "to heal both this one, and many others." And having thus said, He set free the possessed of the devil.

But do thou not only from this observe His providence and His beneficence, but also from that other time, during which He allowed the devil to be in him. Since surely, unless the man had been favored with much providential care even then, he would have perished long ago; for "it cast him both into the fire," so it is said, "and into the water." And he that dared this would assuredly have destroyed the man too, unless even in so great madness God had put on him His strong curb: as indeed was the case with those naked men that were running in the deserts and cutting themselves with stones.

And if he call him "a lunatic," trouble not thyself at all, for it is the father of the possessed who speaks the word. How then saith the evangelist also, "He healed many that were lunatic?" Denominating them according to the impression of the multitude. For the evil spirit, to bring a reproach upon nature, both attacks them that are seized, and lets them go, according to the courses of the moon; not as though that were the worker of it;-away with the thought;-but himself craftily doing this to bring a reproach on nature. And an erroneous opinion hath gotten ground among the simple, and by this name do they call such evil spirits, being deceived; for this is by no means true.

Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon's changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God's creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil...

And when they were come to the multitude, there came to Him a certain man, kneeling down to Him, and saying, Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. That this man is exceedingly faithless is clear from the words which Christ spoke in reply to him, "O faithless generation," and from the fact that the man himself blamed the disciples. The moon was not the cause, but rather, the demon would take note when the moon was full, and then would set upon his victim, so that men would blaspheme the created works of God as maleficent. You, then, O reader, understand that it is a foolish man that changes as the moon, as it is written (Sirach 27:11), at times waxing great in virtue, at other times waning and vanishing altogether. Then the foolish man becomes deranged and falls down into the fire of anger and lust, and into water, that is, the waves of the many cares of life, in which Leviathan the devil dwells, he who reigns over the waters. For are not the cares of the rich like waves that follow each other in quick succession?

And when he had come: here he foretells the tranquility of glory, which is assailed by the oppression of demons and the disturbance of men. And first he foretells the cessation of the first through the healing of the lunatic; secondly, the second. And concerning the first, first the healing of the lunatic is presented; secondly, he foretells the passion, at and when they conversed together in Galilee, etc.; thirdly, concerning the payment of the tribute, at and when they had come to Capharnaum, etc. Concerning the first, first he heals; he satisfies the question, at Jesus said to them, etc. Concerning the first he does two things. First, the petition of the father is presented; secondly, the satisfaction, at bring him here to me. Concerning the first he does three things: first, the time is presented; secondly, the indication of the sick man; thirdly, the petition. The time is presented when he says and when he had come to the multitude. Peter, attracted by the sweetness of glory, would always want to be on the mountain; but Christ, out of the charity which he had for the crowds, because charity seeks not its own, willed to descend from the mountain, so that the crowds might have access to him. Hence when he had come, there came to him a man falling down on his knees before him. If he had not descended, that man would not have come to him. And he approached humbly, because he fell on his knees, because God hears the prayer of the humble, Psalm 101:18. By this man the human race can be signified. Philippians 2:10: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, etc.

(Quaest. Ev. i. 22.) Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh.

If every disease and weakness which our Savior cured at that time among the people represents different symptoms in the soul, it stands to reason that by the paralytics are symbolized the palsied in soul, who keep it lying paralyzed in the body. By those who are blind are symbolized those who are blind in respect of things seen by the soul alone, and these are really blind. And by the deaf are symbolized those who are deaf in regard to the reception of the word of salvation. On the same principle it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, at the season when the epilepsy is not working on him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their chastity and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the deceits and other desires of this world.

The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn; or again into the waters of pleasures or lusts, which yet have not strength to quench love. (Hos. 7:4, 6.)

Then the petition is presented. He does not ask, but sets forth the infirmity: for it suffices to set forth one's misery to one who is merciful. First he sets forth the infirmity; secondly, the symptoms; thirdly, that he found no remedy. He says therefore Lord, have mercy on my son, for he is a lunatic. It should be noted that many ask on their own behalf, as above concerning the woman having the flow of blood; sometimes someone asks on behalf of another, as here; sometimes he heals someone who has not been asked, as in a spiritual infirmity, as is found concerning the publican in Luke 18:12 ff.; sometimes at the request of another someone is healed, as is found in James 5:16: pray one for another, that you may be saved; sometimes without prayer, as in the conversion of Paul, Acts 9:4 ff. But what does it mean that he is said to be a lunatic? A lunatic properly is one who is deranged according to the state of the moon. But it seems that this one was not a lunatic but a demoniac, because below it says that the demon went out of him. It can be said that this is not the word of the evangelist but of the father, who was deceived and believed him to be a lunatic. Or because above at 4:24 it says that he healed lunatics, and these were demoniacs. Some say, as do certain physicians, that they were not deranged by a demon but from a bad complexion or disposition of the body, and this because as the moon waxes, all moisture increases. Thus, since the brain is exceedingly moist, when the moon suffers a defect, the brain itself also suffers a defect, and so those who are deficient suffer when the moon is deficient. But this is against the faith, because Scripture expressly says they are demoniacs; and this is evident because they speak from a spirit, for many who are ignorant suffer thus and yet speak of the Scriptures. Therefore it must be said that malign spirits intend to ensnare men in many ways, and they wish to bring them into disrepute; therefore certain demons induce infirmities and vexations according as they see the influence of the stars to be favorable for this, in order to lead men into error, so that they may believe that only from the influence of the stars does it befall them that they suffer badly. And is much afflicted. Here the symptoms are presented. In every infirmity there are diverse stages; for some have a more severe fever, others a milder one; so also this one was greatly burdened. For he often falls into the fire, and often into the water: therefore he was in great danger. Hence it should be noted that the Lord does not withdraw his hand in dangers. Hence he would already have been dead, unless God had extended his hand, as is read of Job 2:6: although Satan greatly tormented him, yet the Lord commanded him not to lay his hand on his life. By this man the unstable reason is signified, of whom it is said in Sirach 27:12: the fool changes as the moon. And he falls sometimes into fire, namely of anger; Deuteronomy 32:22: a fire is kindled in my wrath, and shall burn even to the lowest hell. Often into water, namely of cupidity. You are poured out as water; do not grow, Genesis 49:4.

(Verse 16.) But Jesus replied, saying: O unbelieving and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me. Not because he was overcome by weariness, and gentle and meek, who did not open his mouth like a lamb before the shearer (Isaiah 53), nor did he burst forth in words of fury; but because, in the likeness of a physician, if he sees a sick person behaving contrary to his instructions, he may say: How long shall I come to your house, until I lose the skill of my craft, you commanding one thing and doing another? But he is not angry with the man, but with the fault; and through one man he accuses the Jews of unfaithfulness, so that he immediately says: Bring him here to me.

In saying, And I brought him to thy disciples, and they could not heal him, he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake it, but of want of faith in those that are to be healed...

And I brought him to Thy disciples, and they could not cure him. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I endure you? Bring him hither to Me. And Jesus rebuked him; and the demon departed out of him; and the child was cured from that very hour. Do you see how the man has shifted the blame for his own lack of faith upon the disciples, saying that they were too weak to heal? The Lord, therefore, is shaming him for accusing the disciples, saying, "O faithless generation," that is, "It is not so much the fault of the weakness of the disciples as it is of your lack of faith, which, being great, has prevailed over the equal measure of their strength." He rebukes not only this man, but everyone who lacks faith, even the bystanders. By saying, "How long shall I be with you?" Christ shows that He longs for the Passion upon the Cross and His departure from them. For He is saying, "How long shall I live among scoffers and unbelievers?" "And Jesus rebuked him" - whom? He who was lunatic. From this it appears that he, too, lacked faith and his lack of faith had given occasion for the demon to enter him.

I brought him to your disciples, and they could not cure him. Here the malice of this man is touched upon, because he wished to accuse the disciples; hence Sirach 11:33: he who sets a stain on the elect.

Note that it was not the suffering victim but the demon who had to be directly rebuked. It may be that he indirectly rebuked the boy and the demon went out of him because it was owing to his sins that the demon had oppressed him.

(Verse 18) And they said, why could we not cast him out? Jesus said to them: Because of your unbelief. Amen I say to you. This is what he says in another place: Whatever you ask in my name, believing, you will receive (John 15:2). Therefore, whenever we do not receive, it is not due to the impossibility of the one granting, but the fault of those praying.

He rebuked him, that is, not the sufferer, but the dæmons.

Or, His reproof was to the child, because for his sins he had been seized on by the dæmons.

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

In which deed He left an example to preachers to attack sins, but to assist men.

And this is the way, because he rebuked him, because through his sin this had befallen him; Proverbs 6:2: you are ensnared with the words of your mouth, and caught with your own words. Or he rebuked him, namely the demon. Then follows the effect: and the devil went out of him, and the child was cured from that hour, for he spoke, and they were made, Psalm 148:5.

In this chapter the Lord urged us to pray when he said, "Because of your little faith you could not cast out this demon." For urging us to prayer he thus concluded, "This kind does not go out except by prayer and fasting." If a man prays so that he may throw out someone else's demon, how much more so that he may cast out his own avarice? How much more so that he may cast out his own drunkenness? How much more so that he may cast out his own dissipation? How much more so that he may cast out his own impurity? How great are the sins in human beings! If they persevere in them, they do not allow them to enter the kingdom of heaven!

The disciples are surprised that they could not throw out the demon. All power, not only of besting demons but even of raising the dead, had been given them. Furthermore, because the law was soon to be transcended, Jesus says, "O faithless and perverse generation, how long am I to be with you?" He does not seem to be saying this to those whom he had set apart. Those who did not have faith were going to lose the very law that they had. If they had had this faith within them, they would have been like the grain of mustard seed. By the power of the Word they would have thrown out this burden of sins and the heavy mass of their unbelief. They would have transferred it, like a mountain into the sea, to the activity of the pagans and secular people.

(Verse 19.) If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence, and it shall remove: and nothing shall be impossible to you. Some people think that faith compared to a grain of mustard seed is small, because the kingdom of heaven is compared to a grain of mustard seed; when the apostle says: And if I shall have all faith, so that I could remove mountains (I Cor. XV, 2). Therefore, great is the faith that is compared to a grain of mustard seed. The translation of the mountain does not signify the one that we see with our physical eyes, but rather the one who has been transferred by the Lord from the lunatic. For when he says, 'You will say to this mountain, "Move from here to there," and it will move,' it is understood to refer to the devil. From this, those are shown to be foolish who argue that the apostles and all believers, did not even have a little faith, because none of them moved mountains. For the movement of a mountain from one place to another is not beneficial in itself, and seeking the vain display of miracles; but this mountain must be moved for the benefit of all, which is said by the prophet to corrupt all the earth (Zech. IV).

"Then came His disciples unto Him apart, and asked Him, why they could not themselves cast out the devil." To me they seem to be in anxiety and fear, lest haply they had lost the grace, with which they had been entrusted. For they received power against unclean spirits. Wherefore also they ask, coming to Him apart; not out of shame (for if the fact had gone abroad, and they were convicted, it were superfluous after that to be ashamed of confessing it in words); but it was a secret and great matter they were about to ask Him of. What then saith Christ? "Because of your unbelief," saith He; "for if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove, and it shall remove; and nothing shall be impossible unto you." Now if you say, "Where did they remove a mountain?" I would make this answer, that they did far greater things, having raised up innumerable dead. For it is not at all the same thing, to remove a mountain, and to remove death from a body. And certain saints after them, far inferior to them, are said actually to have removed mountains, when necessity called for it. Whereby we see that these also would have done the same, need calling on them. But if there was then no need for it, do not thou find fault. And besides, He Himself said not, "ye shall surely remove it," but "ye shall be able to do even this." And if they did it not, it was not because they were unable (how could this be, when they had power to do the greater things?), but because they would not, there being no need.

And it is likely that this too may have been done, and not have been written; for we know that not all the miracles they wrought were written. Then however they were in a state by comparison very imperfect. What then? Had they not at that time so much as this faith? They had not, for neither were they always the same men, since even Peter is now pronounced blessed, now reproved; and the rest also are mocked by Him for folly, when they understood not His saying concerning the leaven. And so it was, that then also the disciples were weak, for they were but imperfectly minded before the cross.

But by faith here He means that which related to the miracles, and mentions a mustard seed, to declare its unspeakable power. For though in bulk the mustard seed seem to be small, yet in power it is the strongest of all things. To indicate therefore that even the least degree of genuine faith can do great things, He mentioned the mustard seed; neither by any means did He stop at this only, but added even mountains, and went on beyond that. "For nothing," saith He, "shall be impossible to you."

But do thou herein also marvel at their self-denial, and the might of the Spirit; their self-denial in not hiding their fault, and the might of the Spirit in so leading on by degrees them who had not so much as a grain of mustard seed, that rivers and fountains of faith sprang up within them.

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. But this kind goeth not out but by prayer and fasting. The apostles were afraid that they had lost the grace against demons that had been given to them; this is why they asked Jesus in private and with great anxiety. But the Lord reproves them for being imperfect in faith, saying, "Because of your unbelief." For if you had fervent, ardent faith, you would accomplish great things even though they appeared to be small. The location of the mountains which the apostles moved is nowhere recorded, yet it is likely that they did move them, but the event was not written down; for not everything was written down. Or, by another interpretation, they did not move a mountain because the occasion did not present itself, but they did even greater things than that. Note how the Lord said, "Ye shall say unto this mountain, Remove hence," in other words, the mountain shall move when you say the word. But the apostles did not say the word as there was neither occasion nor necessity, and so they did not move mountains. But if indeed they had spoken, they would have moved. "This kind" of demon is cast out by prayer and fasting. For they themselves who are demonized must fast, as well as those who would heal them; then comes the prayer, preceded by fasting, not drunkenness. Understand, then, that even perfect faith is as the grain of mustard seed, considered worthless on account of the foolishness of the preaching. Yet if it should find good soil, it grows into a tree in which the winged creatures of heaven, that is, soaring thoughts, may alight. Whoever, then, has perfect faith can say to this mountain, that is, to the demon, "Remove hence." For Christ was also referring to the demon that had gone out.

Then came the disciples to Jesus secretly, etc. Above, the Lord healed the lunatic; here he satisfies the question of the disciples. And first the question is presented; secondly, the response, at Jesus said to them, etc. Now in order for you to understand the question, you should know that above at 10:8 the Lord had given them power to cast out demons, hence they were in doubt whether they had lost the grace given them on account of some fault. Therefore they came to Jesus, etc. But why secretly? Not from shame, but because they were about to hear something great, and secrets ought not to be told to everyone; above at 13:11: to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.

The Lord had a body. And just as he deigned to assume a physical body for our sake, so also did he deign to be hungry and thirsty. As a result of the fact that he deigned to be hungry and thirsty, he condescended to be fed by those he himself enriched. He condescended to be received as a guest, not from need but from favor.Martha was busy satisfying the needs of those who were hungry and thirsty. With deep concern, she prepared what the Holy of Holies and his saints would eat and drink in her house. It was an important but transitory work. It will not always be necessary to eat and drink, will it? When we cling to the most pure and perfect Goodness, serving will not be a necessity.

(Ser. 103.) But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Saviour, the creature her Creator. But if any should say, "O blessed are they who have been thought worthy to receive Christ into their houses," grieve not thou, for He says, For inasmuch as ye have done it to the least of my brethren, ye have done it unto me. (Matt. 25:40.) But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. (Matt. 4:11.) In wishing therefore to be fed, He came Himself to the feeder.

Now every work and word of our Savior is a rule of piety and virtue For to this enddid He put on our body, that as much as we can we might imitate His conversation. It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.

It happened, as they were going, that he entered a certain village, and a certain woman named Martha welcomed him into her house. And she had a sister named Mary. This reading is beautifully connected to the preceding one. For as that one designates love of God and neighbor through words and parables, this one designates it through deeds and truth. These two beloved sisters of the Lord demonstrate the two spiritual lives by which the present holy Church is exercised. Indeed, Martha represents the active life, by which we are united to our neighbor in charity; Mary represents the contemplative life, by which we long for the love of God. For the active life is to give bread to the hungry, to teach the ignorant the word of wisdom, to correct the erring, to bring back the proud to the way of humility, to take care of the sick, to dispense what is expedient to each one, and to foresee how those entrusted to us may be able to subsist. The contemplative life, however, is to retain the love of God and neighbor with the whole mind, but to rest from external action, adhering solely to the desire of the Creator, so that one no longer wishes to act but, having cast aside all cares, the soul burns with the desire to behold the face of its Creator, so that it regrets to bear the burden of the corruptible flesh and with all its desires aspires to join the hymnic choirs of angels, to be mixed with the heavenly citizens, to rejoice in the eternal incorruption in the sight of God.

The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.

For the instruction of the disciples, a human example is subjoined, set forth in a twofold manner.

Now it came to pass, as they went, etc. After he handed down a form of living through the divine precept, here secondly he hands it down through a human example. Whence the Gloss of Bede: "Having given a discourse on the love of God and neighbor, he supplies an example of each." For here is introduced literally an example of perfection, an example of the active and contemplative life, and a comparison of the two. Whence this part has two parts: in the first of which there is set forth a rational comparison; and in the second there is added a judicial determination, at the place: And the Lord answering said to her. Concerning the rational comparison, however, four things are introduced: the first is the fellowship of the divine presence, the second is the leisure of the contemplative life, the third is the exercise of the active life, the fourth is the dispute between the two.

First, therefore, as regards the fellowship of the divine presence, it is said: Now it came to pass, as they went, that he entered into a certain town, either for the sake of preaching the kingdom of God, according to what is said above in the eighth chapter: "He journeyed through cities and towns, preaching and evangelizing the kingdom of God"; or for the sake of seeking lodging, according to what is said above in the ninth chapter, that when the Samaritans were unwilling to receive him and his disciples as guests, they "departed to another town." Concerning this town it is stated more explicitly in John 11: "There was a certain man who was sick, Lazarus of Bethany, of the town of Mary and Martha, his sisters." In this town, I say, he found lodging.

On account of which it is added: And a certain woman, Martha by name, received him into her house, namely, as one who was poor and needy. Hence to such persons he will say that word at the judgment in Matthew 25: "I was a stranger, and you took me in," namely, to those like Martha, such as Job was, of whom it is said in the thirty-first chapter: "The stranger did not remain outside, and my door was open to the traveler." And in that lodging he was present bodily, just as he is present to those in the active and contemplative lives spiritually, according to that word of Revelation 3: "I stand at the door and knock: if anyone shall open to me, I will enter in to him and will sup with him"; because in Proverbs 8 it is said: "My delights are to be with the sons of men"; and conversely, whence Wisdom 8: "Entering into my house, I shall find rest with her: for her conversation has no bitterness, nor her company any weariness."

By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity.

To cling always to God and to the things of God—this must be our major effort, this must be the road that the heart follows unswervingly. Any diversion, however impressive, must be regarded as secondary, low-grade and certainly dangerous. Martha and Mary provide a most beautiful scriptural paradigm of this outlook and of this mode of activity. In looking after the Lord and his disciples, Martha did a very holy service. Mary, however, was intent on the spiritual teaching of Jesus, and she stayed by his feet, which she kissed and anointed with the oil of her good faith.… In saying "Mary chose the good portion," he was saying nothing about Martha, and in no way was he giving the appearance of criticizing her. Still, by praising Mary he was saying that the other was a step below her. Again, by saying "it will not be taken away from her," he was showing that Martha's role could be taken away from her, since the service of the body can only last as long as the human being is there, whereas the zeal of Mary can never end.

The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)

Great is the good that comes from hospitality, as Martha showed, and it should not be neglected; but an even greater good is to attend to spiritual discourse. For by the former the body is nourished, but by the latter the soul is given life.

What was Mary enjoying while she was listening? What was she eating? What was she drinking? Do you know? Let's ask the Lord, who keeps such a splendid table for his own people, let's ask him. "Blessed," he says, "are those who are hungry and thirsty for justice, because they shall be satisfied." It was from this wellspring, from this storehouse of justice, that Mary, seated at the Lord's feet, was in her hunger receiving some crumbs. You see, the Lord was giving her then as much as she was able to take. But as for the whole amount, which he was going to give at his table of the future, not even the disciples, not even the apostles themselves, were able to take in at the time when he said to them, "I still have many things to say to you, but you are unable to hear them now." ...What was Mary enjoying? What was she eating? I'm persistent on this point, because I'm enjoying it too. I will venture to say that she was eating the one she was listening to. I mean, if she was eating truth, didn't he say himself, "I am the truth"? What more can I say? He was being eaten, because he was the Bread. "I," he said, "am the bread who came down from heaven." This is the bread which nourishes and never diminishes.

Martha then, setting about and preparing to feed our Lord, was occupied in serving; but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

(ubi sup.) Now as was her humility in sitting at His feet, so much the more did she receive from Him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.

And she also, sitting beside the feet of the Lord, listened to His word, but Martha was distracted by frequent ministering. No one doubts that these things suit both lives. And the uniform perfection of the contemplative life is indeed to have a mind stripped of all earthly things, and, as much as human weakness allows, to unite with Christ. But the frequent ministry of active life is taught by the Master of the nations, who in the numerous statements of his Epistles, recounts his labors by land and sea for Christ, his dangers. In which, also commending the visions and revelations of the Lord, he signifies that he was also completed in the speculative virtue, which is imitable by very few. Hence he says: For whether we are beside ourselves, it is to God; or whether we are sober, it is for your cause (II Cor. V).

Second, with regard to the leisure of the contemplative life, he adds: And she had a sister, named Mary, who was perfect in the leisure of contemplation; whence it is added: Who also, sitting at the feet of the Lord, heard his word. This indeed was the leisure of this woman: to attend to the Lord, to be at rest, to sit, and to be silent. Whence it is said in John eleven that "Mary sat at home," and this at his feet: because, in Deuteronomy thirty-three, "those who approach his feet shall receive of his teaching." By sitting at his feet is understood humility, which ought to be in contemplative persons so that they may abound in the fruits of devotion, according to that verse of the Psalm: "Who sends forth springs in the valleys," etc. But he who so sits as a humble person is watered by the tears of compunction, according to that passage of Jeremiah fifteen: "I sat alone, because you have filled me with bitterness"; and that is the office of the contemplative soul, namely to devote oneself to the tears of compunction and devotion. Whence this Mary, the exemplar of contemplation, is always described as it were weeping: above, namely in chapter seven, where it is said that "standing behind at the feet of the Lord, she began to wash his feet with tears," etc.; and in John eleven, where it is said that "Mary, when she had come where Jesus was, seeing him, fell at his feet. Jesus therefore, when he had seen her weeping, groaned in spirit"; and in John twenty: "Mary stood at the tomb outside, weeping." And the first are tears of compunction; the second, of compulsion; the third, of devotion, which contemplatives ought to have, sitting at the feet of the Lord.

Mary came and sat at his feet. This was as though she were sitting on firm ground at the feet of him who had forgiven the sinful woman her sins. She had put on a crown in order to enter into the kingdom of the Firstborn. She had chosen the better portion, the Benefactor, the Messiah himself. This will never be taken away from her. Martha's love was more fervent than Mary's, for before he had arrived there, she was ready to serve him. "Do you not care that my sister has left me to serve alone?" When he came to raise Lazarus to life, she ran and came out first.

Something of the same thing may be said about the incident of Martha and Mary; which has been interpreted in retrospect and from the inside by the mystics of the Christian contemplative life. But it was not at all an obvious view of it; and most moralists, ancient and modern, could be trusted to make a rush for the obvious. What torrents of effortless eloquence would have flowed from them to swell any slight superiority on the part of Martha; what splendid sermons about the Joy of Service and the Gospel of Work and the World Left Better Than We Found It, and generally all the ten thousand platitudes that can be uttered in favour of taking trouble--by people who need take no trouble to utter them. If in Mary the mystic and child of love Christ was guarding the seed of something more subtle, who was likely to understand it at the time? Nobody else could have seen Clare and Catherine and Teresa shining above the little roof at Bethany.

(6. Mor. c. 18.) Or by Mary who sat and heard our Lord's words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha's care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary's part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.

It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.

"Sat at Jesus' feet and listened to His word." By the feet one can understand active virtue, for they signify movement and walking. And sitting is a sign of immobility. So whoever sits at the feet of Jesus, that is, whoever becomes firmly established in active virtue and through imitation of the walking and life of Jesus is strengthened in it, that person after this arrives at the hearing of divine utterances or at contemplation. Since Mary also first sat down, and then listened to the words.

(ubi sup.) Martha was well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh; in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was labouring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, dost thou not care that my sister hath left me to serve alone? For Mary was absorbed in the sweetness of our Lord's words; Martha was preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, "Rise, and help thy sister?" Our Lord therefore, who was not at a loss, for He had shewn He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.

(in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.

And she stood and said: Lord, do you not care that my sister has left me to serve alone? Tell her therefore to help me. He speaks from the perspective of those who, still ignorant of divine contemplation, consider that the work of brotherly love alone is pleasing to God, and therefore think that all who wish to be devoted to Christ should be bound to this. And it is well described that Martha stood while Mary sat beside the feet of the Lord, because the active life toils in laborious struggle, while the contemplative life, with the tumults of vices pacified, enjoys the desired repose of the mind in Christ.

Third, with regard to the exercise of the active life, it is added: But Martha was busy about much serving; and this as a good active person, avoiding idleness, according to the counsel of the Wise Man, in Ecclesiastes nine: "Whatever your hand is able to do, work diligently, because neither work nor reason nor wisdom nor knowledge shall be in the netherworld, to which you hasten." Martha always did this; whence it is said in John twelve that "Jesus came to Bethany; and they made a supper for him there, and Martha served." And note that it says she was busy, that is, she was doing enough, about much serving, to show that in her work there was at once perfection and due measure, according to the counsel of blessed Peter, in Second Peter one: "Brothers, be the more diligent, that by good works you may make your calling and election sure." For the work of ministry is that which most pleases the Lord, and in which one most imitates Christ, as is said below in chapter twenty-two: "But I am in your midst as one who serves"; and again in Matthew twenty: "The Son of Man did not come to be served, but to serve." Whence such ministry is pleasing and honorable before God and worthy of reward, according to that passage of John twelve: "If anyone serves me, my Father will honor him," etc.

Fourth, as to the dispute between the two, he adds: Who stood and said: Lord, do you not care that my sister has left me to serve alone? Here the industrious Martha complains about the idle Mary, as though she could not alone bear the weight of labor, according to what Moses complained to the Lord in Numbers 11: "I cannot alone sustain all this people, because it is heavy for me." So also Martha, on account of the heaviness of the burden, sought Mary's help, knowing that what is said in Galatians 6 pertains to the law of Christ: "Bear one another's burdens." Therefore she confidently sought Christ's judgment, that she might obtain her sister's help.

For which reason she adds: Tell her therefore to help me, that she might act according to the counsel of the Apostle in Galatians 5: "Through the charity of the Spirit, serve one another"; and in Ephesians 4: "Bearing with one another in charity."

In this dispute Mary is silent; and Gregory gives the reason for this: "Mary does not respond, but as one at leisure commits her cause to the Judge. For if she were preparing a word of response, she would relax her attention to listening." For it is not for contemplatives to contend, but rather to be silent and to listen and to meditate, according to that passage in Lamentations 3: "He shall sit alone and be silent"; whence Job 4: "Moreover, a hidden word was spoken to me, and as if by stealth I received the veins of its whisper." But Mary loses nothing by being silent, because the Lord takes up her cause by defending it. Whence Bernard: "Everywhere the Lord answers for Mary, whether when she is reproached by the Pharisee, above in chapter seven, or when she is accused by her sister, as here, or when by the disciples, as is said in Matthew 26."

Now Martha sometimes complains by placing her own office above others, and then it is blameworthy. Whence the Gloss: "Martha speaks in the person of those who, still ignorant of divine contemplation, say that only the work of fraternal love, which they have learned, is pleasing to God, and therefore think that all who wish to be devoted to Christ should be bound to this work." — Sometimes she complains by preferring Mary's leisure. Whence Bernard: "Do you think that in the house in which Christ is received, the voice of murmuring is heard?" And he adds: "Happy the house and blessed the congregation in which Martha complains about Mary." And the reason for this is that the contemplative life is to be chosen for its own sake without complaint, but Martha, that is, the active life, is to be sustained out of necessity. Whence Jacob chose Rachel, but as was necessary, he first received Leah, as is said in Genesis 29.

It is therefore permissible for Martha to complain in order to be like Mary, because this is of humility; but if she complains about the fact that she is not helped, this is of weakness; but if she complains about the fact that Mary at some time wishes to help, and she herself does not wish it, this is of impiety, because such a complaint impedes the law of charity.

When certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.

Note also the prudence of the Lord. He said nothing to Martha before He received from her an occasion for reproof. But when she attempted to draw her sister away from listening, then the Lord, taking the occasion, reproves her. For hospitality is praiseworthy only so long as it does not distract and draw us away from what is more needful; but when it begins to hinder us in the most important matters, then it is right to prefer the hearing of divine things to it.

Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honoured as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honourable.

Mary was more blessed in accepting the faith of Christ than in conceiving the flesh of Christ. To someone who said, "Blessed is the womb that bore you," he replied, "Rather, blessed are they who hear the word of God and keep it."Finally, for his brothers, his relatives according to the flesh who did not believe in him, of what advantage was that relationship? Even her maternal relationship would have done Mary no good unless she had borne Christ more happily in her heart than in her flesh.

It happened that, as he was saying these things, a certain woman from the crowd lifted up her voice and said to him: "Blessed is the womb that bore you and the breasts that nursed you." This woman is shown to be of great devotion and faith, who, while the scribes and Pharisees were testing and blaspheming the Lord, recognized his incarnation with such sincerity above all, confessed with such confidence, as to confound the calumny of the present nobles and the perfidy of future heretics. For just as the Jews then, by blaspheming the works of the Holy Spirit, denied the true and consubstantial Son of God to the Father, so later heretics, by denying that Mary, ever a virgin, ministered the material of flesh to the only-begotten God born from human members by the operation of the Holy Spirit's power, said that the Son of Man should not be confessed as truly consubstantial to his mother. But if the flesh of the Word of God, born according to the flesh, is proclaimed foreign to the flesh of the virgin mother, the womb that bore him and the breasts that nursed him are blessed in vain. For by what logic is he believed to have been nourished by her milk, whose seed is denied to be conceived? Since both liquids are proven, according to the natural philosophers, to emanate from the origin of one and the same source. Unless perhaps it is thought that the virgin could supply the material of her flesh to nourish the Son of God in the flesh through a lesser and familiar miracle, but could not do so for the incarnation through a greater and unusual miracle. But the Apostle counters this opinion, saying: "God sent his Son, born of a woman, born under the law" (Gal. IV). Nor should we listen to those who believe it should be read as "born of a woman, made under the law," but rather, "made of a woman." For conceived from the virgin's womb, he drew flesh not from nothing, not from elsewhere, but from maternal flesh. Otherwise, he could not truly be called the Son of Man, who would not have originated from a human. And so, in these words spoken against Eutyches, let us lift up our voice with the Catholic Church, of which this woman was a type, lifting up our minds from the midst of the crowds, and let us say to the Savior: "Blessed is the womb that bore you, and the breasts that nursed you" (Luke XI). For truly blessed is the mother, who, as someone said, gave birth to the childbearing King. Who holds heaven and earth through the ages, whose divinity and eternal embrace encompasses all things, his empire remaining without end; who, with a blessed womb, having the joys of a mother with the honor of virginity, has neither been seen to have a first like her nor having a second to follow her.

While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows, And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, &c. by which she refutes both the calumnies of the rulers present, and the unbelief of future heretics. For as then by blaspheming the works of the Holy Spirit, the Jews denied the true Son of God, so in after times the heretics, by denying that the Evervirgin Mary, by the cooperating power of the Holy Spirit, ministered of the substance of her flesh to the birth of the only-begotten Son, have said, that we ought not to confess Him who was the Son of man to be truly of the same substance with the Father. But if the flesh of the Word of God, who was born according to the flesh, is declared alien to the flesh of His Virgin Mother, what cause is there why the womb which bare Him and the paps which gave Him suck are pronounced blessed? By what reasoning do they suppose Him to be nourished by her milk, from whose seed they deny Him to be conceived? Whereas according to the physicians, from one and the same fountain both streams are proved to flow. But the woman pronounces blessed not only her who was thought worthy to give birth from her body to the Word of God, but those also who have desired by the hearing of faith spiritually to conceive the same Word, and by diligence in good works, either in their own or the hearts of their neighbours, to bring it forth and nourish it; for it follows, But he said, Yea rather, blessed are they that hear the word of God, and keep it.

But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same ever to be beloved Word. But this expression startles the wise men of the Jews, who sought not to hear and keep the word of God, but to deny and blaspheme it.

In Luke: "A certain woman from the crowd, raising her voice, said to him: Blessed is the womb that bore you, and the breasts that nursed you." And Jesus said: "Rather, blessed are those who hear the word of God and keep it."

Not only is she blessed who conceived and nursed him, but also those who follow her. And who are they? Those who hear the word of God and fulfill it. Eve, having transgressed the commandment of God, destroyed the house which God had prepared for us unto salvation; but the wise woman built the house and restored our salvation.

And it came to pass, etc. After the expression of Jewish fraud and the reprobation of the expressed fraud, the Evangelist here adds the commendation of open truth. And this indeed was fitting, so that, with the truth made manifest, Truth itself manifesting itself might be praised openly before the whole multitude. In the description of this commendation, three things are introduced: the first is the condition of the praising person, the second is the expression of divine praise, the third is the approbation of the expressed praise.

First, therefore, as regards the condition of the praising person, he says: And it came to pass, as he spoke these things, namely for the confutation of falsehood: a certain woman from the crowd, lifting up her voice, said to him, for the commendation of truth and the confutation of the Pharisees: in which a twofold condition is noted in the praising person, namely courage and lowliness. Courage is noted in this, that she lifted up her voice, according to that passage of Isaiah 40: "Lift up your voice with strength, lift it up, fear not"; lowliness in this, that a certain woman, not named nor noble, but from the crowd, so that that word of the Psalm might be fulfilled: "The poor and needy shall praise your name." From which it is apparent that the praiser of the divine name ought not to be timid, so as not to dare to praise, nor puffed up, so as to blush at praising, but courageous and humble. Whence, while some were silent from fear, and some blasphemed from pride and swelling: this humble and courageous woman neither was silent with the timid nor reviled with the blasphemers: whence in the Gloss: "With great confidence among blasphemers she confesses the Son of God." Therefore that word of Matthew 15 could be said to her: "O woman, great is your faith," which namely has so greatly strengthened you, since it is said in the last chapter of Proverbs: "Who shall find a strong woman?" In you is verified that word of Ecclesiasticus 26: "Eternal foundations upon solid rock, and the commandments of God in the heart of a holy woman."

Second, as regards the expression of divine praise, it is added: Blessed is the womb that bore you; in which she praises Christ the Son of God, extolling the proclamation of his praise from the blessedness of the Mother: as if to say, blessed is the woman who bore so good a son. And rightly so, because it was fitting for the female sex to praise thus, and not only women, but indeed also men. For above in chapter one the Virgin said: "From henceforth all generations shall call me blessed."

And note that she declares blessed the womb of the Virgin, and this because she carried the Son of God for nine months and six days, which are reckoned as one month: Wisdom 7: "In the womb of my mother I was made flesh in a time of ten months." Whence in praise of the Virgin it is said in Song of Songs 7: "Your womb is like a heap of wheat", because Christ was a grain of wheat, according to what is said in John 12: and with this wheat her womb was filled, and therefore blessed on account of three privileges: because, as Bernard says, "she was made fruitful without corruption, pregnant without heaviness, and a mother without pain"; Isaiah, the last chapter: "Who has ever heard such a thing? And who has seen the like of this"? — Or on account of three miracles. The first is the conjunction of infinitely distant things. For there God was made man: the Creator, a creature: the immense, small: the Word, an infant: the Eternal, temporal, according to that saying in John 1: "And the Word was made flesh"; and Jeremiah 31: "The Lord will create a new thing upon the earth: a woman shall encompass a man". The second miracle is that he who made the womb was made in the womb: whence in the Psalm: "Glorious things are said of you, O city of God"; and afterwards: "A man is born in her, and the Most High himself founded her". Concerning this can be expounded that passage from Sirach 43: "A wondrous vessel, the work of the Most High". The third miracle, that he who contains all things is contained in this womb; he is held there, "whom the whole world cannot hold". Whence the Church sings: "Because him whom the heavens could not contain, you bore in your lap"; whence Isaiah 45: "Truly you are a hidden God".

Nor does she declare the Virgin blessed only on account of the carrying, but the breasts on account of the nursing, when she adds: And the breasts which you sucked, blessed, namely: from which it is given to understand that the most blessed one was nursed from the breasts of the Virgin alone. This was prefigured in Moses, who, as it is said, refused to be nursed by an Egyptian woman: and therefore a Hebrew woman was sought, namely his own mother, as is said in Exodus 2. Now this prefigures the Virgin Mary, at whose breasts Christ nursed, according to that passage in Song of Songs 8: "Who will give you to me as my brother, nursing at the breasts of my mother" etc. Now she joined these two together so that it might be shown that the Virgin Mary was the true and perfect mother of Christ, because she not only bore him but also nourished him: and just as she truly nourished him, so she truly bore him: and in this is refuted, as is said in the Gloss, the impiety of the Manicheans and others who say that he brought with him an ethereal body. Whence Bede: "From the same source flows both milk for nourishing and seed for begetting children. Therefore from the seed of the Virgin, according to the physicians, he who could be nourished by her milk could also be conceived".

"Blessed is the womb that bore you." He took blessedness from the one who bore him and gave it to those who were worshiping him. It was with Mary for a certain time, but it would be with those who worshiped him for eternity. "Blessed are those who hear the word of God and keep it."

Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked;" He said not, "The womb bare me not, neither did I suck the paps," but this, "Yea rather, blessed are they that do the will of my Father." Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue?

Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!" And how else could they have said that His mother and His brethren were standing without? But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born.

Besides, how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as "the stronger than He," if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? "A (certain) mother of the company exclaims, `Blessed is the womb that bare Thee, and the paps which Thou hast sucked; 'but the Lord said, `Yea, rather, blessed are they that hear the word of God, and keep it.'" Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God.

But there is also another view of the case: in the abjured mother there is a figure of the synagogue, as well as of the Jews in the unbelieving brethren. In their person Israel remained outside, whilst the new disciples who kept close to Christ within, hearing and believing, represented the Church, which He called mother in a preferable sense and a worthier brotherhood, with the repudiation of the carnal relationship. It was in just the same sense, indeed, that He also replied to that exclamation (of a certain woman), not denying His mother's "womb and paps," but designating those as more "blessed who hear the word of God."

While the Pharisees and scribes disparage the miracles of the Lord, a woman, a guileless and simple person, glorifies Him. Where are those who say that the Lord appeared in mere semblance? For behold the testimony that He was even nursed at the breast!