Matthew § 9

(Verse 17, 18.) Then Jesus began to preach and say, 'Repent, for the kingdom of heaven is near.' And as Jesus was walking by the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew, casting a net into the sea; for they were fishermen. And he said to them. When John was handed over, he begins to preach rightly: as the Law ends, the Gospel arises accordingly. But if the Savior preaches the same things that John the Baptist had foretold before, he shows himself to be the Son of the same God, whose prophet John was.

(Serm. 197. 2.) He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.

(Aug. Tract. in Joann. vii. 17.) Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.

(Ev. ii. 17.) It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were call d rom their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth thou shalt catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fishes, as he did do so again after the resurrection, but that he should catch men. Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

(ord.) He rightly goes to fishing places, when about to fish for fishermen.

By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

Or, the number that was to be of the Evangelists is figured.

And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou art Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone." But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter." And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.

And again in the case of the holy Apostles, He renewed that call of Abraham; and observe their faith also, that it was like unto the faith of Abraham; for as Abraham heard immediately he was called, so also immediately He called the Apostles, they heard and went forth after Him. "He saw them casting nets into the sea, and He called them, and straightway they forsook their nets and their father, and went after Him;" and before they had heard from Him the words, "If a man forsake not his father and mother, and everything that he hath, and cometh after me, he cannot be My disciple," they forsook everything and went after Jesus. For He did not propound for the disciples lengthy doctrine, but only the hearing of the word of faith; and because the faith which was in them was living, immediately it received the living word it became obedient unto life, and they ran thereafter straightway, and delayed not. Now in this they show themselves to have been disciples before they were called. For the custom of faith which is mingled with simplicity is that it receiveth not doctrine by much persuasion, but as the sound and healthy eye receiveth not the ray which is sent therein by contrivances and cunning inventions—but immediately that it is opened it looketh with strength upon the light, because its natural sight is sound—so also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the voice of God recogniseth it, and there riseth in it the light of His Word.

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak. (Acts 4:20.)

The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.

The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts.

Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.)

Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

As He was walking by the Sea of Galilee, He saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen; and He saith unto them. These two had been disciples of John, and while John was still living they had approached Christ. But when they saw John arrested, they returned again to their fishing, and so Christ comes, fishing for them, and says:

As he walked. After he began to preach, he wanted ministers of his preaching. Hence, he calls them to himself. In regard to this he does two things in that he calls two pairs of ministers: first, Peter and Andrew; secondly, James and John.

In regard to the first, four things are done: first, the place of the calling is mentioned; secondly, the occupation of those called (v. 18b); thirdly, the call (v. 19); fourthly, their perfect obedience (v. 20).

He says, therefore, As he walked by the Sea of Galilee: a fitting place, because, as a Gloss says, since he was about to call fishermen, he walked near the sea. As far as the mystery is concerned, it should be noted that for God to stand signifies God's eternity and unchangeableness; to walk signifies his birth in time. Therefore, by the fact that when walking he called his disciples is signified that he drew us to himself by the mystery of the Incarnation: "Awake, O my God, you have appointed a judgment" (Ps 7:6), i.e., arranged for it to be fulfilled, "and the assembly of the people will gather about you." He says, of Galilee, by which is understood the turbulence of this world: "The heart of the wicked is as the tossing sea; for it cannot rest, and its waters turn up mire and dirt" (Is 57:20). Christ assumed a likeness to sinners: "God sent his Son in the likeness of sinful flesh" (Rom 8:3).

Then those called are described: first, their number; secondly, their names; thirdly, what they were doing; fourthly, as to their livelihood.

He says, therefore, He saw two, not only with the bodily eye, but also with that of the mind; for his vision is a regard of mercy. Hence, Exodus (3:7): "I have seen the affliction of my people, who are in Egypt." And note that the same thing is signified by two and brothers, for both pertain to charity, which consists in the love of God and neighbor. Therefore, he chose by two's, and by two's he sent them to preach. By this he wished spiritual charity to be signified, because charity is made more firm, when it is founded on nature: "Behold, how good and how pleasant it is for brothers to dwell together in unity" (Ps 133:1).

Simon, who is called Peter, i.e., now, but not then; because Christ gave him this name later, but first he promised: "You shall be called Cephas" (Jn 1:42). Then he gave it: "You are Peter" (Mt 16:18). And Andrew. Every preacher should have those names. For Simon means obedient; Peter, comprehending; Andrew, courage. For a preacher should be obedient, that he might invite others to it: "The obedient man shall speak of victories" (Pr 21:28); comprehending, that he may know how to instruct others: "I had rather speak five words with my mind, in order to instruct others" (1 Cor 14:19); courageous, in order not to be terrified by threats: "I make you this day a fortified city, an iron pillar, and a bronze wall" (Jer 1:18); "I have made your face hard against their faces, and your forehead hard against their foreheads. Like adamant harder than flint I have made your face" (Ez 3:8).

He continues: casting a net into the sea. Chrysostom: Why did God choose that hour? He answers: to give an example that we should never neglect the service of God for our occupations. Or, because by this act the action of future preachers was prefigured, for men are drawn by the words of the preacher as though by nets.

Their occupation is described: for they were fishermen. It should be noted that fishermen are simpler than other men; and the Lord wanted to have and to pick men of the simplest condition, so that what they accomplished would not be attributed to human wisdom: "Consider your calling, brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise" (1 Cor 1:26). Therefore, he did not choose Augustine or the orator Cyprian, but Peter, the fisherman; and by the fisherman he gained both an emperor and an orator.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?

But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow. Let no one therefore, even when he sees that certain people have left many things behind, say to himself: I want to imitate these despisers of the world, but I have nothing to leave behind. You leave many things, brothers, if you renounce earthly desires. For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

(Hom. in Evan. v. 1.) Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weigh the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah. Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, not even this did He permit him to do: to signify that before all we ought to esteem the following of Himself.

But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world.

The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.

These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

Their obedience is indicated, when he says immediately they left their nets and followed him. He indicates their obedience in regard to three things:

First, as to promptness: "Do not postpone from day to day" (Sir 5:7); "But when he who had set me apart before I was born, and had called me through his grace..., I did not confer with flesh and blood" (Gal 1:15); "The Lord God has opened my ear, and I was not rebellious, I turned not backward" (Is 50:5).

Secondly, as to disencumbering themselves, because they left behind; here one must not consider the amount, but the affection. For one who leaves everything he could have, leaves all things. But what was the need for leaving all things? Chrysostom: "No one can possess riches and come to the kingdom of heaven completely; for they are an obstacle to virtue, because they lessen anxiety for eternal things, inasmuch as man cannot cling to riches in a perfect way." Therefore, they should be abandoned: "Every athlete exercises self-control in all things" (1 Cor 9:25).

Thirdly, in regard to execution, because they followed him. For it is no great thing to leave all things, but perfection consists in following, which is through charity: "If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing" (1 Cor 13:3). For perfection per se does not consist in external things, namely, poverty, chastity and the like, except in the sense that they are instruments to charity. Therefore, he says followed him.

Oh, blessed are those fishermen whom the Lord chose from among so many doctors of the law and scribes, from among so many sages of the world, for the task of divine preaching and the grace of the apostolate! Worthy of our Lord, indeed, and appropriate for his preaching was that choice, so that in the preaching of his name all the greater might be the wonder of praise as the humble and lowly of the age preached his word—not that they might capture the world through the wisdom of the word but that they might liberate the human race from the error of death through the simple preaching of the faith, as the apostle says: "That your faith may not be in human wisdom but in the power of God." And in another place: "But the foolish things of the world has God chosen to put to shame the wise, and the weak things of the world has God chosen to put to shame the strong, and the base things of the world and the despised has God chosen, and the things that are not, to bring to nothing the things that are." Therefore he has not chosen the noble of the world or the rich, lest their preaching be suspect; not the wise of the world, lest people believe that they persuaded the human race with their wisdom; but he chose illiterate, unskilled and untutored fishermen, so that the Savior's grace might be open.

(ap. Anselm.) These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach.

(ap Anselm.) and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

(Hom. in Ex. 17:1.) Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

To these, then, such was His promise: but to James and John He saith no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.

And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their bearing poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.

Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shows their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence.

We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper—the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.

If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me.

And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a boat with Zebedee their father. It is the greatest of virtues to care for one's father in his old age, and for the father to be supported by the just labors of his sons. Mending their nets. They were poor and as they were unable to buy new nets, they were stitching together their old ones.

Then he deals with another call: And going on from there he saw two other brothers, James the son of Zebedee and John his brother. First, those called are described; secondly, their call (v. 21b); thirdly, their obedience (v. 22).

The ones called are described in four ways: the number, name, piety and poverty.

He says, therefore, and going on from there he saw two other brothers. Note that in the beginning he called brothers; and although he called many others, special mention is made of them, because they were important and because he called them by two's. For the New Law is based on charity; hence, even in the Old Law he called two brothers, Aaron and Moses, because even there the command about charity was given.

And because the New is more perfect, he called two more brothers: James, the son of Zebedee, and John, his brother.

By the four brothers is designated the four gospels or four virtues: by Peter, which means comprehending, the virtue of prudence; by Andrew, which means very courageous, the virtue of courage; by James, which means supplanter, the virtue of justice; by John on account of his virginity, the virtue of temperance.

Piety is mentioned, because they were with their father, Zebedee. Chrysostom: Their piety must be admired, because they were poor and obtained their living by the art of fishing, and yet they did not leave their aged father: "Whoever fears the Lord, honors his parents" (Sir 3:7).

Poverty is designated by the fact that they were mending their nets. But by those who cast the nets are signified people who transact business in the world at an early age; by those who have already cast them are signified those who have been transacting business for a long time in the world: "It is good for a man that he bear the yoke in his youth" (Lam 3:27).

And he called them inwardly and outwardly: "Those whom he predestined, he also called" (Rom 8:30). To call inwardly is no more than to offer help to the human mind, when he wills to convert us.

Ord.: He rightly goes on fishing places, when about to fish for fishermen. interlin.: "Follow me," not so much with your feet as in your hearts and your life. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach. ap. Anselm: and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?

But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow.

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world.

The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.

There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

And they immediately left the boat and their father, and followed Him. It appears that Zebedee did not believe and it is for this reason that they left him. Do you see when it becomes necessary to leave one's father? When the father becomes an impediment to virtue and reverence for God. When James and John saw the first two follow Christ, they rightly followed Christ as well, imitating their good example.

He follows with obedience: They left the boat and their father, and followed him. Note that the other two only left their boat, but these left nets, boat and father. This signifies that for the sake of Christ we should give up all worldly occupation, which are designated by the net: "No soldier on service gets entangled in worldly pursuits" (2 Tim 2:4); riches or possessions, which are designated by the boat: "If you would be perfect, go and sell all you have, and give to the poor, and you shall have treasure in heaven, and come, follow me" (Mt 19:21); carnal affection, which is designated by the father: "Forget your people and your father's house" (Ps 45:10). But mystically the world is signified by Zebedee, which means turbulent flow.

But there is a question here: for it seems that they sinned by leaving their poor and aged father, because children are supposed to support parents. And, in general, one might ask whether it is lawful for anyone to neglect parents in extreme necessity by entering the religious life. The answer is that a counsel never conflicts with a precept; but "honor your father and mother" is a precept. Therefore, if a father can in no way live without help from his son, the son should not enter the religious life. But this was not the case with Zebedee, because he was able to help himself and had what was necessary.

There is also a textual question. For Matthew seems to be contrary to John and Luke here; because John (1:28) says that they were called near the Jordan, but Matthew says it was near the Sea of Galilee. Again, Luke (5:10) says that he called Peter and Andrew, James and John at the same time, although the other two are not mentioned, because it is believed that they were there. Also it says there that he called them all together, but here separately. The answer is that there was a threefold calling of the apostles: first, they were called to intimacy with Christ, and that is mentioned in John (c. 1); and this was in the first years of Christ's preaching. This does not conflict with John's later statement (2:2) that he went with his disciples to Cana of Galilee, because, according to Augustine, they were not disciples then, but would be. It is like saying that Paul the apostle was born in Tarsus of Cilicia, since he was not an apostle then. Or one might say that he is speaking of other disciples, who were all called, believing in Christ. Secondly, they were called to discipleship: it is of this that Luke speaks in chapter 5. The third call was that they adhere to Christ completely. It is of this that Matthew speaks here. This is clear, because, according to Augustine, it is stated in Luke (5:11): "When they had brought their boats to land." Therefore, they had a boat and took care of it, as though they would return to it; but here he says, "leaving all things they followed him." Therefore, he is speaking here of the final following.

Isaiah predicted this would happen when he said, "He himself took our infirmities and bore our sickness." To this end the teacher of life and heavenly physician Christ the Lord had come that by his direction he might educate people to life and with his heavenly medicine cure the sickness of body and soul, that he might free bodies beset by the devil and restore those persons afflicted by various infirmities to true and complete health. By the word of divine power he cured the weaknesses of the body, but by the medicine of heavenly teaching he healed the wounds of the soul. David clearly noted that the wounds of the soul are healed by God alone when he said, "Bless the Lord, O my soul, and forget not all his benefits," to which he added, "who forgives all your iniquity, who heals all your diseases." He is the true and perfect physician therefore who gives healing to the body and restores the soul to health: our Lord and Savior.

When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father.

And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of His power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith. Thus because the kingdom He was preaching appeared not, by the things that appear, He makes it, though invisible, manifest.

Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.

Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about.

That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues.

That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. 'Teaching' and 'preaching' differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.

That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.

And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom. Jesus enters the synagogues of the Hebrews to show that He is not opposed to the law. And healing every disease and every infirmity among the people. He begins with miracles, to give credibility to what He teaches. By "disease" is meant chronic illness, and by "infirmity," a temporary bodily disorder.

It is customary among kings that, when the army is gathered, they go to war. In the same way Christ, after gathering an army of apostles, goes forth to fight against the devil with the weapons of preaching, in order to expel him from the world. Hence, here the doctrine and preaching of Christ are treated: first, the preaching is mentioned; secondly, its effect (v. 24).

In regard to the first, three things are touched: first, the solicitude of the teacher; secondly, the manner of teaching; thirdly, confirmation of the doctrine proposed.

The solicitude is shown in two ways: because he did not seek his own ease; hence, He went about: "Never flag in zeal" (Rom 12:11). Secondly, because he was not an acceptor of persons, of lands or of villas; rather he went about all Galilee without distinction: "Let us go on to the next towns, that I may preach there also" (Mk 1:38); "In all places of his dominion" (Ps 103:22).

The manner is shown at teaching in their synagogues. He says two things, teaching and preaching: teaching what must be in the present, preaching about future things. Or teaching what pertains to the formation of morals: "I am the Lord, who teaches you useful things" (Is 48:17); "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes salvation" (Is 52:7). Or teaching natural justices: for some things, which natural reason dictates, are treated in theology, namely, justice and the like. In regard to this he says, teaching. Other matters, which transcend reason, such as the Trinity and so on. In regard to these he says, preaching.

But against this is a statement found in a Gloss which teaches natural justices, such as chastity, humility and the like; for natural virtues do not seem able to be called virtues, because virtues exist through grace. The answer is that the inclination and beginning is natural; but the perfection, by which a man is made pleasing, is from grace, discipline and from habit.

In their synagogues. Note two things: first, that he sought the multitude, in order that the preaching might make more progress: "Then I will thank you in the great congregation" (Ps 35:18). Also that he preached only to the Jews: "It was necessary that the word of God should be spoken first to you" (Acts 13:46). Preaching the gospel of the kingdom: not fables and curiosities, but matters pertaining to the kingdom of God and beneficial to men.

Then the preaching is confirmed by miracles: "They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it" (Mk 16:20). Hence, healing. Disease can refer to bodily sickness; infirmity to infirmity of the soul, for the infirmities of the soul are not less than those of the body. Or by diseases are meant serious and prolonged infirmities; by infirmities, any other: "Who heals all your infirmities" (Ps 103:3); "A long illness baffles the physician" (Sir 10:10). We are also given to understand by that, that preachers should confirm their teaching with works; if not by miracles, then by a virtuous life: "I will not venture to speak of anything except what Christ has wrought through me to win obedience from the gentiles, by word and by deed, by the power of signs and wonders, by the power of the Holy Spirit" (Rom 15:18).