Luke § 17

When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press on; as it is said, And it came to pass, as the people pressed upon him.

So let me recall with you those two catches of fish made by the disciples at the command of the Lord Jesus Christ: one before his passion, the other after his resurrection. These two catches of fish stand for the whole church, both as it is now and as it will be at the resurrection of the dead. Now, as you can see, it contains countless numbers, both good and bad. After the resurrection it will contain only the good, and a definite number of them.So call to mind that first catch, where we may see the church as it is in this present time. The Lord Jesus found his disciples fishing, when he first called them to follow him. They had caught nothing all night. But when they saw him, they heard him telling them, "Let down your nets." "Master," they said, "we toiled all night and took nothing! But at your word I will let down the nets." They cast them at the command of the Almighty. What else could happen, but that which he intended? But all the same, he was pleased, as I said, to indicate something to us that he knew would be to our advantage. The nets were cast. The Lord had not yet suffered, not yet risen again. The nets were cast. They caught so many fish that two boats were filled, and the very nets were torn by that vast quantity of fish. Then he said to them, "Follow me, and I will make you fishers of men." They received from him the nets of the Word of God, they cast them into the world as into a deep sea, and they caught the vast multitude of Christians that we can see and marvel at. Those two boats, though, stood for the two peoples, Jews and Gentiles, synagogue and church, those circumcised and those uncircumcised.

Now it happened that while the crowd was pressing upon Him to hear the word of God, He was standing by the lake of Gennesaret. The lake of Gennesaret is said to be the same as the Sea of Galilee or the Sea of Tiberias. But it is called the Sea of Galilee from the adjoining province, the Sea of Tiberias from the nearby city, which was formerly called Chinnereth, but restored by Herod the tetrarch and named Tiberias in honor of Tiberius Caesar. Furthermore, Gennesar is said to derive from the nature of the water itself, as it is reputed to generate a breeze for itself with its rippling waves, being almost called in Greek "generating breeze for itself." For the water is not spread out as in the manner of a pond, but is stirred by frequent winds, sweet to drink, and suitable for drinking. But by the custom of the Hebrew language, any gathering of waters, whether sweet or salty, is called a sea. This lake, with the Jordan flowing through it, extends one hundred forty stades in length and forty in width. Therefore, since the present age is designated by the lake or the sea, the Lord stands by the sea, after overcoming the mortality of the fleeting life, having attained in the same flesh in which He suffered the stability of eternal rest. The gathering of the crowd to Him is a type of the nations running together in faith. Concerning which Isaiah says: "And all nations will flow to Him, and many peoples will go and say: Come and let us go up to the mountain of the Lord" (Isaiah 2).

The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighbouring city. Gennesaret however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for "making a breeze to itself." (quasi a γιννάω et ἀὴρ.) For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea.

Second, the calling of the disciples is determined through two things.

It came to pass, when the crowds etc. Above, the Evangelist treated of the authentication of Christ's doctrine; in this part he treats of the calling of the disciples. And this part has two sections, in the first of which is described the calling of disciples from a state of justice: in the second, from a state of sin: After these things he went out and saw etc.

First, how the disciples are called from a state of justice.

The first part has two sections. In the first is set forth the calling of the disciples: in the second, the confirmation of those called through the working of miracles: And it came to pass, when he was in one of the cities etc.

For the calling of the disciples, three things are introduced: the first is the instruction of the people: the second, the working of a miracle, at the passage: But when he had ceased speaking etc.; the third is the calling of Peter, at the passage: When Simon Peter saw this. The first of these pertains to the profundity of wisdom, through which he taught others: the second, to the sublimity of power, through which he worked miracles: the third, to the immensity of mercy, by which he drew poor little fishermen into his fellowship. These follow in order, because the circumstances of the instruction of the people were the introductory occasion for the working of the miracle, and the working of the miracle was the motivating reason for the conversion of Peter and the sons of Zebedee.

Therefore the instruction of the people is described under four circumstances, which led to the catching of fish. The first is the insistence of the crowd: the second, the availability of the boat: the third, the obedience of Simon Peter: the fourth, the abundance of the Lord's discourse.

First, therefore, the importunity of the people rushing upon him on account of his teaching is touched upon, when it is said: Now it came to pass, that the crowds rushed upon him to hear the word of God. Therefore they rushed upon him, because each one wished to draw near; and not without reason, because, in Deuteronomy thirty-three, "those who draw near to his feet shall receive of his doctrine." Nor did the ignorant alone wish to draw near on account of doctrine or knowledge, but also the infirm on account of recovering health: below in chapter six: "The whole crowd sought to touch him, because power went forth from him and healed all." Nor only for this reason, but sinners on account of pardon: whence below in chapter fifteen: "The publicans and sinners were drawing near to Jesus." And they were moved by vehement desire; therefore they rushed upon him, considering the Lord's goodness more than his majesty. Whence a certain expositor says: "The desire for the word of God is of great merit before God, which excuses even the very irreverence of the crowd rushing upon him." Whence the Lord especially invited to this: Isaiah fifty-five: "All you who thirst, come to the waters," namely the waters of saving wisdom. As a sign of which thing he was near the waters; whence it is also added: And he stood by the lake of Genesareth, that he might invite to the waters of wisdom, as in John seven: "Jesus stood and cried out: If anyone thirsts, let him come to me and drink."

And note that this body of water was accustomed to be called by diverse names, namely the Sea of Cenereth: whence in Numbers thirty-four, in the division of lots, it is said that "from the eastern region they shall come toward the east to the Sea of Cenereth." — The Gloss there says: "The lake of Tiberias, according to the custom of the Hebrews, who call any gathering of waters a sea," according to that passage in Genesis one: "And the gatherings of the waters he called seas," etc. And because Herod afterward called this city Tiberias, because he rebuilt it in honor of Tiberius Caesar, therefore it is called the Sea of Tiberias: John six: "After these things Jesus went across the Sea of Galilee, which is that of Tiberias."

And because it draws its origin from the Jordan, therefore it is called the Lake of Jordan.

And because it is in the region of Galilee, therefore the Sea of Galilee.

And because floods occur there, and breezes are generated there, therefore it is called the Lake of Genesareth, that is, generating breezes.

It is also called the Lake of Salt Pits.

Beside that lake Jesus stood, so that he who had worked miracles on land might work them also upon the waters; whence, according to what is gathered from diverse passages, the Lord worked many miracles at that lake: in the catching of fish, in the calming of storms, and in the walking upon the waves.

In the crowd however pressing in, a model is given for the hearer. On account of which note that the Evangelist introduces the crowds in relation to Jesus: first seeking, second coming, third detaining; and concerning these three, above in the preceding section: fourth pressing in, as here: fifth accompanying, below in the fourteenth chapter: "A great crowd went with Jesus"; sixth following after, below in the twenty-third chapter: "A great multitude of women followed Jesus," etc.

For good hearers ought to seek wisdom by the zeal of meditation; Wisdom 8: "Her I loved and sought out from my youth."

They ought to come to him by the desire of affection, according to that word of the Psalm: "My soul thirsted for the strong, living God"; etc.

They ought to detain him by the persistence of prayer, according to that word of Song of Songs 3: "I held him and will not let him go." But alas, that word of Isaiah 64 has been verified: "There is none who calls upon your name, who rises up and holds you."

They ought to press in by the impulse of devotion: in Ezekiel 1 it is said of the holy living creatures: "Where the impulse of the spirit was, there they went." — They ought to accompany him by the conformity of good works, as Enoch: Genesis 5: "He walked with God and appeared no more, because God took him."

They ought also to follow by the imitation of his passion; 1 Peter 2: "He suffered for us, leaving you an example, that you might follow his footsteps." To such as these glory is promised: Matthew 19: "Amen I say to you, that you who have left all things and followed me shall receive a hundredfold and shall possess eternal life."

(Hom. 25. in Matt.) For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, &c. It follows, And he stood near the lake of Gennesaret.

Out of so many kinds of occupations, why indeed had He such respect for that of fishermen, as to select from it for apostles Simon and the sons of Zebedee (for it cannot seem to be the mere fact itself for which the narrative was meant to be drawn out ), saying to Peter, when he trembled at the very large draught of the fishes, "Fear not; from henceforth thou shalt catch men? " By saying this, He suggested to them the meaning of the fulfilled prophecy, that it was even He who by Jeremiah had foretold, "Behold, I will send many fishers; and they shall fish them," that is, men.

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.

But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the fishermen were gone out of them, and were washing their nets.

And He saw two boats standing by the lake. The two boats placed by the lake symbolize the circumcision and the foreskin. It is well said that Jesus saw them, for the Lord knows who are His in both peoples. And He leads their heart from the waves of this world to the tranquility of future life, as if to the solidity of the shore, by living, that is by mercifully avoiding.

But the fishermen had disembarked and were washing their nets. The fishermen are the teachers of the Church, who, having caught us in the net of faith and raised us from the depths to the moon, bring us to the land of the living like fish to the shore. For just as the nets are entwined, so are the words of the preachers, which do not lose those they have caught in faith. Hence, the nets are called "retenia" as if they are retaining. But these nets are sometimes let down for a catch, sometimes washed and folded, because not every time is suitable for teaching, but now the teacher's tongue must be exercised, now he must take care of himself.

Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i. e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves.

Second, there is added the opportunity of a boat lifting him up upon the water, when it is added: And he saw two boats, opportune, namely, for carrying, both because they were near: on account of which he says: Standing by the lake; and also because they were idle or empty; whence he also adds: But the fishermen had gone out and were washing their nets: and thus they were opportune for service. He saw these boats of poor fishermen near to himself, because, as is said in the Psalm, "The Lord is exalted, and he regards the lowly, and the lofty he knows from afar." And he saw these as opportune for himself for service, according to that passage of Ecclesiasticus 3: "Great is the power of God alone, and he is honored by the humble alone." Whence he also humbles himself, so that he who carries all things might be carried by a boat: Wisdom 14: "But you, Father, in your providence govern all things, because you have given a way in the sea and among the waves a most firm path, showing that you are able to come to the aid of all, even if someone should approach the sea without a vessel."

This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones.

(de Quæst. Ev. 1. 2. c. 2.) From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be moderate in our words to the multitude, that they may be neither taught earthly things, nor from earthly things rush into the depths of the sacraments. Or, the Gospel must first be preached to the neighbouring countries of the Gentiles, that (as He afterwards says, Launch out into the deep,) He might command it to be preached afterwards to the more distant nations.

But ascending into one of the boats, which was Simon's, he asked him to put out a little from the land. And sitting down, he taught the crowds from the boat. Simon's boat is the early Church, about which Paul says: "For he who worked through Peter for the apostleship of the circumcised worked also through me for the Gentiles" (Galatians II). It is aptly called one, because the heart and soul of the multitude of believers were one (Acts IV). From which he taught the crowds, because he teaches the nations today through the authority of the Church.

The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. (Gal. 2:8.) The ship is well called one, for in the multitude of believers there was one heart and one soul. (Acts 4:32.)

Third, there is added the obedience of Simon separating from the crowd, when it is added: But going up into one of the boats, which was Simon's, choosing him as poor and humble, according to that passage of James 2: "Has not God chosen the poor of this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" He went up, however, not by tyrannically oppressing, but by humbly entreating. Whence he adds: He asked him to put out a little from the land, so that, namely, he might separate a little from the crowd and be lifted up from the land. For he who wishes to teach others ought by interior affection to despise earthly things and by outward conduct to surpass the crowds: whence in Exodus 23 it is said: "You shall not follow the crowd to do evil, nor in judgment shall you yield to the opinion of the majority," etc. — Note here the humility of the Lord, by which he asked Peter, his servant: which he left to be imitated by all prelates, so that they too might ask their subjects: whence the Apostle in First Thessalonians 4, "We ask and beseech you in the Lord Jesus," etc.; both because, as Ambrose says, "forced services do not please God"; and because, as Seneca says, "the spirit of man is noble and is more easily led than dragged."

Lastly, there is added the abundance of the discourse of Christ teaching from the boat, when it is added: And sitting, he taught the crowds from the boat. For to sit pertains to the authority of the person teaching; Matthew 5: "When he had sat down, his disciples came to him"; and also to the excellence of one judging; the Psalm: "You sit upon the throne, you who judge justice." For this sitting designates judicial authority, because God sits upon the Thrones to judge. Moreover, he is again said in the Psalm to sit upon the Cherubim, when it is said: "You who sit upon the Cherubim, appear before Ephraim," etc.: because Cherubim is interpreted as fullness of knowledge, and he who sits in the place of teacher ought to be full of wisdom, so that from his fullness all disciples may receive.

And from this fullness the crowd was receiving; whence it is also said: He taught the crowds: Joel 2: "Daughters of Zion, exult and rejoice in the Lord your God, because he has given you the teacher of justice and will cause the early and the latter rain to descend upon you, as in the beginning." And therefore he stood upon the sea, because from the incomprehensible deep he transmits to us, as it were, a small dew of wisdom; Job 26: "If we have scarcely heard a drop of his words, who will be able to behold the thunder of his greatness"?

Moreover, he taught the crowds, that is, the simple and the humble, because, Proverbs 3, "and his conversation is with the simple"; Matthew 11: "You have hidden these things from the wise and the prudent, and have revealed them to little ones." And the reason for this is that the crowds did not seek subtle things, but useful things; and of such the Lord is the teacher; Isaiah 48: "I am the Lord, teaching you useful things, governing you in the way by which you walk."

Morally, however, it should be noted that in Christ teaching a model is given to the preacher: he is introduced as standing, as seeing, as ascending, and as sitting.

For it belongs to a true and good preacher to stand through uprightness of intention: Ezekiel 2, it was said to him in the person of a preacher: "Stand upon your feet, and I will speak with you."

It belongs to him to see through the diligence of discernment: for thus it is said in Proverbs 27: "Diligently know the countenance of your cattle, and consider your flocks." — It belongs to him to ascend through the exercise of perfect action: Isaiah 40: "Ascend upon a high mountain, you who evangelize Zion."

It belongs to him to sit through the leisure of contemplation: Lamentations 3: "He will sit solitary and will be silent, because he has lifted himself above himself." — Concerning these four together it is said in Jeremiah 6: "Stand upon your ways," behold, uprightness of intention; "ask about the ancient paths, which is the good way," behold, the solicitude of discernment; "and walk in it," through the exercise of action; "and you will find rest for your souls," through the leisure of contemplation.

(Orat. 37.) Condescending to all, in order that He might draw forth a fish from the deep, i. e. man swimming in the everchanging scenes and bitter storms of this life.

But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon's, and prayed him.

After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.

Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.

And responding, Simon said to him: Master, we have toiled all night and caught nothing. But at your word, I will let down the net. --Unless the Lord builds the house, those who build it labor in vain (Psalm CXXVI). Unless the Lord illumines the hearts of the listeners, the teacher labors in the night. Unless the instruments of discourse are let down through the word of divine grace, the preacher casts the javelin of his voice in vain. Because the faith of the peoples is not produced by the wisdom of composed words, but by the gift of divine calling.

In Peter, moreover, is intimated the certainty of confidence for obtaining the miracle, when it is added: And Simon answering said to him: Master, he calls him not only teacher, but also master, believing him to have not only knowledge for teaching, but also power for acting. Nor does Peter the fisherman unreasonably address Christ by such a name, because Isaiah fifty-five: "Behold, I have given him as a witness to the people, a leader and master to the nations"; and the thirtieth chapter: "Your eyes shall see your master, and your ears shall hear the word of one admonishing from behind."

And since true confidence does not rest upon one's own powers, but upon divine powers, therefore he adds: Having labored through the whole night, we have caught nothing, and thus I would not cast out, trusting in my own powers and industry; whence he could say that word of Isaiah forty-nine: "Without cause and in vain have I consumed my strength"; and Job seven: "I have had empty months and have numbered laborious nights for myself," as if to say: I trust not in my own, but in your powers.

And therefore he concludes: But at your word I will let down the net. And not without merit, because he himself says in Isaiah fifty-five: "My word, which shall go forth from my mouth, shall not return to me empty, but shall accomplish whatever I have willed, and shall prosper in all things for which I sent it." Whence concerning Peter can be said that word from Romans four: "In the promise of God he did not hesitate with distrust, but was strengthened in faith, knowing most fully," etc.

Now this was a figure of the future. For they will not labour in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles.

That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, "Master, we toiled all night and took nothing! But at your word I will let down the nets." It is as if he were saying, "Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion." When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. "We toiled all night," he says, "and took nothing." Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior's light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes.

Peter did not refuse to comply, as it follows, And Simon answering said unto him, Master, we have toiled all night and have taken nothing. He did not go on to say, "I will not hearken to thee, nor expose myself to additional labour," but rather adds, Nevertheless, at thy word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple: as it follows, And when they had done this, they inclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions; as it follows, But their net brake, and they beckoned to their partners who were in the other ship to come, &c. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships.

(de Con. Ev. lib. 4. c. 6.) John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord's resurrection at the lake of Tiberias, and not only the time, but the miracle itself is very different. For in the latter the nets being let down on the right side took one hundred and fifty-three fishes, and these of large size, which it was necessary for the Evangelist to mention, because though so large the nets were not broken, and this would seem to have reference to the event which Luke relates, when from the multitude of the fishes the nets were broken.

(ut sup.) Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes so that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity will be broken up, and it will be split into heresies and schisms.

And when he had done this, they enclosed a large multitude of fish. However, their net was breaking. By the great number of fish, the net was breaking, for now even reprobates, together with the elect, enter in such a number at the confession of faith, who also tear the Church itself with heresies. The net breaks, but the fish do not slip away, for the Lord preserves his own even among the scandals of persecutors.

The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.

In the miracle, moreover, is intimated the abundance of plenty for magnifying the miracle itself, when it is added: And when they had done this, they enclosed a great multitude of fish. And thus was verified that word of John fourteen: "Whatever you shall ask the Father in my name, this I will do." Behold, already the belief of Peter was obtaining miracles; whence he himself, on account of the foundation of his faith, merited to be called Peter from the firmness of rock; whence shortly after the Evangelist adds: "When Simon Peter saw this," etc. And therefore below in the twenty-second chapter it is said to him: "I have prayed for you, Peter, that your faith may not fail." And since the abundance of the multitude was not only sufficient but also superabundant, therefore it is added: Now the net was breaking, namely on account of the exceedingly great multitude.

And note that the Lord, by the same miracle by which he was able to gather fish into the nets, was able to preserve the nets, just as he also did in the last chapter of John, where it is said: "And although there were so many, the net was not torn"—the net of Peter himself. But this happened on account of the figure, because the miracles of the Lord, as Gregory says, always suggest to us something to be more diligently considered. For that catch of fish signifies the congregation of the elect after the resurrection in glory; but this one signifies the congregation of those called to the Church before the resurrection. And because in that one no one enters who departs, while from this one many depart, therefore here the net is torn, but there not at all. Hence it is that that catch is said to have been on the right side of the boat, but this one not; that one distinguishes in a determinate number, but this one does not; here the boats are nearly sunk on account of the multitude of temptations, but there they rest on land; here Christ rests in the boat, but there on the shore.

Twice in the holy Gospel it is read that the Lord commanded that nets be cast for fishing, namely before the Passion and after the Resurrection. In that fishing so many were caught that the nets were torn; but in this one both many were caught and the nets were not torn. That fishing, therefore, in which it is not specifically commanded on which side the net should be cast, designates the present Church, which gathers the good together with the wicked, and does not choose whom it draws in, because it does not know whom it might choose. In that fishing the net is torn because of the multitude of fish, because now so many reprobate enter into the confession of faith along with the elect that they even tear the Church itself apart with heresies. But in this fishing both many fish and large ones are caught, and the net is not torn, because the holy Church of the elect, resting in the continual peace of its Author, is no longer torn apart by any dissensions.

But the other ship is Judæa, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall bow, whether Jew or Greek.

We may understand also by the other ship another Church, since from one Church several are derived.

And they signaled to their partners in the other boat to come and help them. The other boat (as we have said before) is the Church of the Gentiles, which also, with one little boat not being sufficient, is filled with elect fish, because the Lord knows who are his, and with him the number of the elect is certain. And when he did not find as many in Judea as he knew to be predestined to faith and eternal life, as if seeking receptacles for his fish in another boat, he also fills the hearts of the Gentiles with the grace of faith. And it is well that, with the net being broken, the partner boat is called, for before Judas the betrayer, before Simon Magus, the abominable fish, were caught, before Ananias and Sapphira tried to deceitfully enter the net of faith, as John testifies, many of his disciples went back and walked no more with him (John VI). And then Barnabas and Paul were set apart for the apostleship to the Gentiles (Acts XIII).

And they came and filled both boats, so that they began to sink. The filling of these boats increases up to the end of the age. But that being filled they begin to sink, that is, they are pressed down in submersion (for they are not submerged, but are, however, endangered), the Apostle explains, saying: In the last days perilous times will come, and men will be lovers of themselves, etc. (II Tim. III). For boats sinking means that people, having been lifted up through faith, fall back into corrupt behavior in the world. This is also demonstrated by Peter himself in this place, still in a state of weakness. Hence it follows:

Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judæa so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles.

But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i. e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, &c. (2 Tim. 3:1, 2.) For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.

In the partnership, moreover, is suggested the readiness of assistance for manifesting the miracle, when it is added: And they beckoned to their partners who were in the other boat, that is, they showed or signaled by a nod, because, in Tobit 12, "it is honorable to reveal and confess the works of God." Whence a certain author says: "The possession of no good thing is pleasant without a companion," according to that passage of Ecclesiastes 4: "It is better for two to be together than one, for they have the advantage of their companionship." — As a sign of which it is added: That they should come and help them, because, according to that passage of Proverbs 18, "a brother who is helped by a brother is like a strong city." And certainly, as it is said in the same place, "a man friendly to companionship will be more a friend than a brother." — And this is manifestly proven by their readiness in helping; and therefore it is added: And they came and filled both boats. And thus that passage of Proverbs 10 was verified: "The blessing of the Lord makes rich"; whence they could say that passage of Tobit 12: "We have been filled with all good things through him." This filling, moreover, as was touched upon, signifies the filling of the Church: Matthew 13: "The kingdom of heaven is like a net cast into the sea and gathering from every kind of fish," etc. — And therefore it is added: So that they were nearly sinking, because the wicked are so multiplied that we are nearly all submerged, according to that passage of Matthew 24: "Because iniquity has abounded, the charity of many will grow cold," etc. But nevertheless the ship of Peter is not submerged; Paul, however, says in 2 Corinthians 11: "Three times I suffered shipwreck."

But Peter beckons to his companions to help them. For many follow the labours of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the Gospel, and those skilled in the teaching of the truth.

But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is thy own to the Lord, for what was His He has given to us.

Say thou also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess thy sin, and the Lord will pardon thee. See how good the Lord is, who gives so much to men, that they have the power of making alive. As it follows, From henceforth thou shalt catch men.

(de Quaest. Ev. lib. ii. c. 2.) Or, Peter speaks in the character of the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were, the rule in spiritual things, wherein the character of Christ chiefly shines forth. For not with the tongue do men tell the good servants of God that they should depart from them, but with the utterance of their deeds and actions they persuade them to go away, that they may not be governed by the good. And yet all the more anxiously do they hasten to pay honours to them, just as Peter testified his respect by falling at the feet of our Lord, but his conduct in saying, Depart from me.

When Simon Peter saw this, he fell at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord. For the carnal ones in the Church somehow repel the governance of the spiritual ones in whom the persona of Christ clearly shines. They do not say this with the voice of the tongue to the good ministers of God, to repel them, but they advise with the voice of their morals and deeds to withdraw, lest they be governed by the good ones, and the more vehemently as they show them honor. Yet, they admonish with their deeds to withdraw, just as Peter signified this honor falling at the feet of the Lord; but showed the morals in what he said: Depart from me, Lord, for I am a sinful man. However, since the Lord did not do this – He did not depart from them but led them to the shore with the drawn-up boats – it signifies that in good and spiritual men there should not be this will, to be so disturbed by the sins of the crowds that, to live as if more securely and peacefully, they abandon the ecclesiastical duty.

Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.

When Simon Peter saw this. After the instruction of the people and the working of the miracle, there follows the calling of Peter and the sons of Zebedee. For the perfection of which, four things are shown to have concurred, namely the humiliation of Peter, disposing him to grace; wonder, elevating him to understanding; the reassurance of Christ, establishing him in confidence; the imitation of the Master, leading him to perfect righteousness.

First, therefore, there is set forth the humiliation of Peter disposing him to grace, when it says: When Simon Peter saw this, he fell down at the knees of Jesus. From the miracle he had seen, he was humbled, by magnifying the divine majesty; and rightly so, because in Philippians chapter two, "at the name of Jesus every knee should bow," etc.; and Isaiah chapter forty-five: "Every knee shall bow to me, and every tongue shall swear." And Peter did this as if inviting others to do likewise, so that he might say that word of the Psalm: "Come, let us adore and fall down," etc.

He was also humbled by recoiling into his own littleness; whence he adds: Saying: Depart from me, Lord, for I am a sinful man, as if to say: I am not such that I am worthy to be together with you. He said this from faith and reverence, just as that centurion in Matthew chapter eight: "Lord, I am not worthy that you should enter under my roof." But Peter said this because he saw the power and did not perceive the clemency, by which he said in Matthew chapter nine: "I came not to call the just, but sinners." Whence Augustine says: "Peter speaks as a fisherman: he had God and the Lord of salvation with him and was saying: Depart from me—as if a sick man were to say to a physician wishing to cure him: withdraw from me, for I am ill." And Gregory says: "Peter, on the contrary, if you consider yourself a sinner, it is needful that you not drive the Lord from you." But certainly by humbling himself thus he was not driving him away, but drawing him near: Isaiah the last chapter: "To whom shall I look, but to the poor and contrite in spirit and him who trembles at my words?"

For this reason also Peter, carried back to the memory of his former sins, trembles and is afraid. As an impure man, he does not dare to receive the one who is pure. His fear was praiseworthy, because he had been taught by the law to distinguish between the holy and the profane.

For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to distinguish between what is defiled and holy.

Mathois said, 'The nearer a man comes to God, the more he sees himself to be a sinner. Isaiah the prophet saw the Lord and knew himself to be wretched and unclean (Is. 6:5).'

Secondly there is added the admiration elevating to understanding, which was the reason for the humiliation in Peter. And he notes this when he says: For astonishment had surrounded him. In the surrounding is noted the vehemence of the astonishment: Isaiah 29, "Behold, I will proceed to do a marvelous thing among this people, a great and stupendous miracle." — And lest you believe that he alone marveled, but that others also were witnesses of the miracle, there is added: And all who were with him, at the catch of fish which they had taken, that is, on account of the great and unusual catch all marveled, according to that of the Psalm: "They who go down to the sea in ships," "they saw the works of the Lord and his wonders in the deep."

When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the beginning of the world light and the other creatures came forth. At these things Peter wonders, for he was astonished, and all that were with him, &c.

(ubi sup.) But the Lord did not depart from them, showing thereby that good and spiritual men, when they are troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live as it were a more secure and tranquil life. But the bringing their ships to land, and forsaking all to follow Jesus, may represent the end of time, when those who have clung to Christ shall altogether depart from the storms of this world.

And having drawn the ships to land, leaving everything behind, they followed him, which can signify the end of time, during which those who cling to Christ will entirely depart from such a sea. However, it should be known that this reading is not the same as the one in which Matthew and Mark narrate that two fishermen from their boats, first Peter and Andrew, then the sons of Zebedee, were called by the Lord. For Luke does not now suggest that they were called by the Lord, but only indicates that it was foretold to Peter that he would catch men. This was not said in such a way as if he would never catch fish again. For even after the resurrection of the Lord, we read that they went fishing. Whence it is given to understand that they returned to fishing as usual, so that what Matthew and Mark narrated would happen later, when he called them two by two. For then, not drawing their ships to land as if concerned with returning, but thus they followed him, as one who was calling and commanding them to follow.

Fourth, there is added the perfect imitation of the Master leading to perfect justice, when it is added: And having brought the boats to land, so that they might leave them there: whence it also follows: Having left all things; below in the fourteenth chapter: "Everyone among you who does not renounce all that he possesses cannot be my disciple." He says pointedly all things, because, as Gregory says, "so much was left behind by those who followed as could have been desired by those who did not follow"; and because all things could have been desired, therefore all things were left behind. Whence Gregory: "He left behind much who retained nothing for himself; he left behind much who abandoned even, together with the thing he had, the will of having."

"And because it is not sufficient to leave one's own things, since some philosophers did this," it is added: They followed him. Whence Peter, in Matthew nineteen: "Behold, we have left all things and followed you," namely through the counsels; Job twenty-three: "My foot has followed his steps"; because "it is a great glory to follow the Lord," Sirach twenty-three: thus Elisha followed Elijah, Third Kings nineteen.

And note that there appears to be a contradiction between Luke, Matthew, and John regarding place, regarding time, regarding manner: because John says by the Jordan and before the coming into Galilee and individually: but these, Matthew and Luke, say they were called after the coming, in Galilee, and together. — And therefore it should be understood that these disciples were called once to simple acquaintance, and of this John one speaks: secondly to familiarity, and of this it is spoken here, because they still returned, as the Gloss says; thirdly to discipleship or apostleship, and of this is spoken in Matthew four and Mark one: and therefore there is no contradiction or diversity in places and times and other circumstances.

(Hom. 14. in Matt.) But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land.