Matthew § 8

(de cons. Ev. ii. 17.) John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle in Cana, before Jesus' departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus' return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates.

It was not out of fear that he withdrew. By doing the things he did, he taught us to escape from persecutors. He "withdrew" from Judea to the Gentiles. This showed that God removes himself to a remote part of the land of the Jews when they sin against the holy prophets and insult his deity.

(H. E. iii. 24.) It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there were yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, Hearing that John was delivered up; and Mark in like manner. Luke again, even before relating one of Christ's actions, tells that Herod had shut up John in prison. The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, this beginning of miracles did Jesus.

(ap. Anselm.) Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles.

Wherefore doth He depart? Again instructing us not to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one's self into danger, but the falling to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy, and making haste to catch the teachers of the world: for they, as you know, were abiding there, following their craft.

By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. He withdrew into Galilee, that is, out of Judæa; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger.

Matthew having related the forty days' fast, the temptation of Christ, and the ministry of Angels, proceeds, Jesus having heard that John was cast into prison.

(ap. Anserm.) In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, He departed into Galilee, i. e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted 'a flower,' Capernaum, 'the beautiful village;' He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ's virtues. It is by the sea-coast, because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i. e. common to Jews and Gentiles. Zabulon is interpreted, 'the abode of strength;' because the Apostles, who were chosen from Judæa, were strong. Nephtali, 'extension,' because the Church of the Gentiles was extended through the world.

But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned into Judæa and baptized, and John was not yet cast into prison. But here it is after John's imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before the imprisonment of John. (John 4:3.) He speaks in another place of His second coming, into Galilee, and the other Evangelists mention only this second coming into Galilee which was after John's imprisonment.

Therefore, since it is manifest that a sabbath temporal was shown, and a sabbath eternal foretold; a circumcision carnal foretold, and a circumcision spiritual pre-indicated; a law temporal and a law eternal formally declared; sacrifices carnal and sacrifices spiritual foreshown; it follows that, after all these precepts had been given carnally, in time preceding, to the people Israel, there was to supervene a time whereat the precepts of the ancient Law and of the old ceremonies would cease, and the promise of the new law, and the recognition of spiritual sacrifices, and the promise of the New Testament, supervene; while the light from on high would beam upon us who were sitting in darkness, and were being detained in the shadow of death. And so there is incumbent on us a necessity binding us, since we have premised that a new law was predicted by the prophets, and that not such as had been already given to their fathers at the time when He led them forth from the land of Egypt, to show and prove, on the one hand, that that old Law has ceased, and on the other, that the promised new law is now in operation.

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make "loaves out of stones," say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper.

Now when Jesus had heard that John had been handed over, He departed into Galilee; and leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim. Jesus departs, teaching us not to throw ourselves into dangers. He departs into Galilee, which means "rolling down," for the Gentiles had rolled down into sin. He dwells in Capernaum, which means "house of comfort and consolation," because Christ came down from heaven to make the Gentiles the house of the Comforter. "Zabulon" means "nocturnal" and "Nephthalim," "a broadening." The life of the Gentiles, therefore, was both dark and broad, for they were walking not the narrow way, but the way leading to destruction (Mt. 7:13).

After showing how Christ was tested and approved, namely, by overcoming the devil, the evangelist now shows how Christ began to teach. Regarding this he does three things: first, he describes the place where he preached; secondly, how he chose the ministers of his preaching (v. 18); thirdly, how he led the crowd to listen (v. 23).

In regard to the first he describes the time, place (v. 12b) and method of preaching (v. 17).

The time of Christ's public preaching was after John's imprisonment; hence, he says, Now when Jesus heard that John had been handed over, namely, by God, because he permitted it.

To understand the gospels, it should be noted that there seems to be a difference here between John and the other three; because they say that Christ descended into Capernaum after John's arrest, but John says that he descended there before that. Yet it was in Galilee. The answer is that John, who wrote last, supplied what had been omitted by the others. But why did they omit? The answer is that although Christ had done certain things in the first two years, they were few compared to the third year. Therefore, it is necessary to say that John speaks about things he did in the first and second, and some things done in the third year; but the others about things done in the third year.

There is also a question about the number of years Christ preached. Some say two and one-half years; so that the half is counted from Epiphany to Passover, although it is not a complete half, for John mentions only three Passovers, because he says that after the baptism he went to Jerusalem (Jn 2:13). After that he mentions the Passover, when the miracle of the five loaves occurred; after that it was one year to the passion. But this does not seem to agree with the opinion of the Church; for the Church holds that three miracles were performed on Epiphany, namely, the adoration of the Magi, the baptism and the changing of water into wine. It is necessary, therefore, to say that from the baptism to the changing of water into wine was one year. Hence, it seems that Christ preached for three years, because until the changing of water into wine was one year; from then to the Passover was the second year; from the purification to the passion was another. For this is the way the Church reckons it. Accordingly, one must admit that John says little about the first year, something about the second, namely, how he went down to Capernaum, and about the question which arose between Christ and the Jews about purification. It should also be noted that John was killed near Passover time, because it says in John (6:4) that when the miracle of the five loaves was performed, the Passover was at hand; and in Matthew (14:13) it says that when Christ heard of John's death, he withdrew into Galilee. Therefore, it is clear that John was beheaded near the Passover, and that Christ did not preach publicly except for one year.

(ap. Anselm.) He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, And leaving the town of Nazareth, He came and dwelt at Capernaum.

(ord.) Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, on the sea coast. He adds further in the borders of Zabulon and Naphtali, where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.

(in Esai. c. 9. 1.) They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; at the last time their faith was increased, most of the Jews remaining in error. By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached. Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ's preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these, At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles. (Is. 9:1.)

Then he treats of the place: first, the place of the province; secondly, of the city (v. 12b). He says, therefore, He withdrew. This withdrawal is not the first one about which John speaks; but this was after one or two years, because the evangelists are silent about this. He withdrew for two reasons: first to put off the time of the passion: "My time has not yet come" (Jn 7:6); secondly, as an example to us, namely, that we should flee persecutions: "If they have persecuted me, they will also persecute you" (Jn 15:20). But mystically it declares that Christ's preaching was destined to pass to the Gentiles, because the Jews persecuted God's grace: "It was necessary that the word of God be spoken first to you. Since you cast it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles" (Acts 13:46). Arriving in Galilee, he came first to Nazareth, as Luke (4:16 ff) says. There he entered the synagogue and taught: "The Spirit of the Lord is upon me." As a result of his preaching they led him to the brow of the hill, that they might throw him down headlong. After this, Christ fled and came to Capernaum, where he immediately cured the demoniac (Mk 1:23). But Matthew omits this. Now Nazareth means flower. By this is understood the doctors of the law who do not come to maturity. For Capernaum means most beautiful villa and signifies the Church: "You are beautiful, my love" (Song of Songs 6:4). Capernaum is really a sea-coast town, because it lies near a fresh-water lake. For the Jews called every body of water a sea, because the Church has been placed near the tribulations of the world. In the territory of Zebulon and Naphtali. For Galilee was so divided that one part was in the tribe of Zebulon and Naphtali. From it were selected the princes of the Church, namely, the apostles.

It is, in short, too bad that Romulus should have had in Proculus an avoucher of his ascent to heaven, when the Christ of (this) god could not find any one to announce his descent from heaven; just as if the ascent of the one and the descent of the other were not effected on one and the same ladder of falsehood! Then, what had he to do with Galilee, if he did not belong to the Creator by whom that region was destined (for His Christ) when about to enter on His ministry? As Isaiah says: "Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen." It is, however, well that Marcion's god does claim to be the enlightener of the nations, that so he might have the better reason for coming down from heaven; only, if it must needs be, he should rather have made Pontus his place of descent than Galilee.

That what was spoken by Isaiah the prophet might be fulfilled. Note that not the exact words but only the sense of Isaiah (9:1) are given here. Isaiah says: "In the former time he brought into contempt the land of Zebulon and the land of Naphtali, but in the latter time he will make glorious the way to the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light." This is explained in three ways according to Jerome:

First, in the following way. The former time was reduced by the preaching of Christ from sins; and in the latter the way, which is near the Sea of Galilee, was burdened by the weight of sins, because after the preaching of Christ they persecuted the apostles.

Or another way: the former time. It touches history, because the king of the Assyrians, Tiglath-Pileser, who was the first to invade the land of the Jews, first led those tribes captive. And this is the former time that was shortened, because then the sinners were first led into captivity. And the latter time..., because later all the people were led into captivity. But why mention all this? Because the Lord willed to give consolation first where the persecution first began.

Or another way, the first time, i.e., during the time Christ preached, the burden of sin was lightened by the preaching of Christ; in the latter time it was increased, i.e., the preaching of Christ was condensed and multiplied by the preaching of Paul, who preached there.

(ap. Anselm.) But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness.

(ord.) Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon's time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remainder, of the Jews.

(Verse 15, 16.) The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles: the people who walked in darkness have seen a great light, Those who dwell in the land of the shadow of death, upon them a light has shined. These were the first to hear the Lord preaching, that where the first captivity had occurred by the Assyrians, there the proclamation of the Redeemer would be born.

(ubi sup.) Or we must read, beyond Jordan, of Galilee of the Gentiles; so, I mean, that the people who either sat, or walked in darkness, have seen light and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, I am the light, of the world. Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance.

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying "The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light:" by darkness here not meaning that which is sensible, but men's errors and ungodliness. Wherefore he also added, "They which sat in the region and shadow of death, to them light is sprung up." For that thou mightest learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but "a great light" which elsewhere he expresses by the word, True: and in describing the darkness, he termed it, "a shadow of death."

Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they "sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.

That it might be fulfilled which was spoken by Isaiah the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and on them which sat in the region and shadow of death light hath dawned. "By the way of the sea" means "which is situated along the road of the sea." The "great light" is the Gospel, for the law, too, was a light, but a small one. "The shadow of death" is sin, for sin is the likeness and silhouette of death. Just as death overpowers the body, so too does sin overpower the soul. The light has dawned on us, for we were not seeking it, but it appeared to us as if it were pursuing us.

For the evangelist gives only the sense in the text: The land of Zebulon and the land of Naphtali, toward the sea across the Jordan, i.e., near the sea. He says land, i.e., people, because Galilee is divided into two parts: one of Gentiles, the other of Jews. And then it had been divided in keeping with 1 Kings (11:11), because Solomon gave the king of Tyre twenty towns for the wood he sent him for the construction of the temple. Since he was a Gentile, he sent Gentiles there to inhabit it. That is why it is called the Galilee of the Gentiles; and it was in the tribe of Naphtali, although others were in the tribe of Judah.

The Evangelist commemorated in this passage the prophet's words: "Beyond the Jordan, Galilee of the Gentiles: the people who sat in darkness have seen a great light." In what darkness? Certainly in the profound error of ignorance. What great light did they see? The light concerning which it is written: "He was the true light that illumines every- one who comes into this world." This was the light about which the just man Simeon in the Gospel declared, "A light of revelation to the Gentiles and a glory for your people Israel." That light had arisen according to what David had announced, saying, "A light has arisen in the darkness to the upright of heart." Also, Isaiah demonstrated that light about to come for the enlightenment of the church when he said, "Arise, shine; for your light has come, and the glory of the Lord has risen upon you." Concerning that light also Daniel noted, "It reveals the profound and hidden things, knowing those things which are in darkness and the light is with it," that is, the Son with the Father, for even as the Father is light, so too is the Son light. And David also speaks in the psalm: "In your light shall we see light," for the Father is seen in the Son, as the Lord tells us in the Gospel: "Who sees me, sees the Father." From the true light, indeed, the true light proceeded, and from the invisible the visible. "He is the image of the invisible God," as the apostle notes.

Concerning this light, the Evangelist points out in the present passage: "The people who sat in darkness have seen a great light." They see not with bodily contemplation—for the light is invisible—but with the eyes of faith and in the mind's eye. Therefore he says, "The people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned." Therefore not only to those who were in darkness did this light appear, but he says that a light has arisen for those sitting in the region and shadow of death. This shows that there were others who were sitting in darkness—established in the region and shadow of death. And what is this region and shadow of death if not the region of the infernal abode, about which David speaks: "Even though I walk in the valley of the shadow of death, I shall fear no evil, for you are with me"? He shall not fear any evil, that is, the punishments of hell. Therefore a saving light has arisen for those who are seated in the region and shadow of death, that is, Christ the Son of God who says in the Gospel: "I am the true light. He who follows me shall not walk in darkness."He who after his venerable and life-giving passion and death went down into the region of the infernal abode suddenly introduced the light of his majesty upon those who were shrouded in death, so that he might free those who were being held among the dead in expectation of his arrival, as the Lord himself in the person of Wisdom says through Solomon: "I will go down into the depths of the earth and gaze upon all those who are asleep, and I shall enlighten those who hope in God."

And the "great light" is Christ our Lord and the brightness of the gospel preaching. It is not, in fact, the law, which was likened to a lamp. For this reason a lamp always burned in the tabernacle, on account of the shortness of the law's rays, which had strength to extend their light only within the confines of the Jewish territories. Therefore the Gentiles were "in darkness," not having this lamplight.

Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they "sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.

He spoke of "the shadow of death" and not simply "death." This is because of the inability of sin utterly to corrupt the soul. Such complete corruption happens to bodies in death. But sin brings forth the shadow of death. And the words "light is sprung up" signify that it did not spring up upon us who were looking for it, but it shone upon those who were unprepared for it.

Otherwise, the Gentiles who worshipped idols, and dæmons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.

Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" -to them, that is, "who sit in darkness and in the shadow of death? " (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, "The light of Thy countenance, O Lord, hath been displayed upon us.

The "great light" is the Gospel, for the law, too, was a light, but a small one. "The shadow of death" is sin, for sin is the likeness and silhouette of death. Just as death overpowers the body, so too does sin overpower the soul. The light has dawned on us, for we were not seeking it, but it appeared to us as if it were pursuing us.

The people who sat in darkness have seen a great light. He says two things: who walk and who sat; for one in the darkness, which is not very dense, and who is not dazed by it, walks, especially when he hopes to find light; but when he is dazed by the darkness, he stands. That is the difference between Jews and Gentiles; because although the Jews were in darkness, they were not entirely overcome by it, because not all of them worshiped idols but hoped that Christ would come. Therefore, they walked: "Who walks in darkness and has no light? Let him hope in the Lord and rely upon his God" (Is 50:10). But the Gentiles were not waiting for anyone; and therefore, there was no hope for light. Again, they were overcome by the darkness, because they worshiped idols; for in Psalm 76 (v. 1) it says: "In Judah God is known." Therefore, they were standing. And this is what is stated: The people who sat in darkness have seen a great light. The light of the Jews was not great: "We have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place" (2 Pt 1:19); but that was as great as the light of the sun: "But for you who fear my name the sun of righteousness shall shine" (Mal 4:2). And for those who sat, i.e., the Gentiles, in the region and shadow of death. Death is damnation in hell: "Death will be their shepherd" (Ps 49:14). The shadow of death is the likeness of future damnation, which is in sinners. But the major punishment of those in hell is separation from God. And because sinners are already separated from God, they have the likeness of future damnation, just as the just have likenesses of future happiness: "And we all, beholding the glory of the Lord, are being changed into his likeness from one degree of glory into another" (2 Cor 3:18). And note that light has dawned for the Gentiles, because they did not go to the light, but the light came to them: "The light came into the world" (Jn 3:19). And that land is in the confines of Jews and Gentiles to show that he called both: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel" (Is 49:6); and later: "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).