The miraculous draught of fishes. The cure of the leper and of the paralytic. The call of Matthew.
Hauing taught the people out of Peters ship, 4 he shevveth in a miraculous taking of fishes, hovv he vvil make him the fisher of men. 12 He cureth a leper by touching him, and sendeth him to the Priest in vvitnesse that he is not against Moyses. 15 The people flocking vnto him, he retireth into the vvildernesse. 17 To the Pharisees in a solemne assembly he proueth by a miracle his povver to remit sinnes in earth. 27 He defendeth his eating vvith sinners, as being the Physicion of soules, 〈◊〉 and his not prescribing as yet of any fastes to his Disciples.
1And it came to pass, that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesareth,E mentre intorno a lui si affollavano le turbe per udire la parola di Dio, egli se ne stava presso il lago di Genesaret.AND it came to passe, vvhen the multitudes pressed vpon him to heare the vvord of God, and him self stoode beside the lake of Genesareth.Factum est autem, cum turbæ irruerunt in eum ut audirent verbum Dei, et ipse stabat secus stagnum Genesareth. 2And saw two ships standing by the lake: but the fishermen were gone out of them and were washing their nets.E vide due barche ferme a riva del lago: e ne erano usciti i pescatori, e lavavano le reti.And he savv tvvo shippes standing by the lake: and the fishers vvere gone dovvne, and vvashed their nettes.Et vidit duas naves stantes secus stagnum: piscatores autem descenderant, et lavabant retia. 3And going into one of the ships that was Simon’s, he desired him to draw back a little from the land. And sitting, he taught the multitudes out of the ship.Ed entrato in una barca, che era quella di Simone, lo richiese di allontanarsi alquanto da terra. E stando a sedere insegnava dalla barca alle turbe.And he going vp into one ship that vvas Simons, desired him to bring it backe a litle from the land. And sitting, he taught the multitudes out of the ship.Ascendens autem in unam navim, quæ erat Simonis, rogavit eum a terra reducere pusillum. Et sedens docebat de navicula turbas. 4Now when he had ceased to speak, he said to Simon: Launch out into the deep and let down your nets for a draught.E finito che ebbe di parlare, disse a Simone: Avanzati in alto, e gettate le vostre reti per la pesca.And as he ceased to speake, he said to Simon, Launche forth into the deepe, and let loose your nettes to make a draught.Ut cessavit autem loqui, dixit ad Simonem: Duc in altum, et laxate retia vestra in capturam. 5And Simon answering said to him: Master, we have laboured all the night and have taken nothing: but at thy word I will let down the net.E Simone gli rispose, e disse: Maestro, essendoci noi affaticati per tutta la notte, non abbiamo preso nulla: nondimeno sulla tua parola getterò la rete.And Simon ansvvering, said to him, Maister, labouring al the night, vve haue taken nothing: but in thy vvord I vvil let loose the nette.Et respondens Simon, dixit illi: Præceptor, per totam noctem laborantes nihil cepimus: in verbo autem tuo laxabo rete. 6And when they had done this, they enclosed a very great multitude of fishes: and their net broke.E fatto che ebber questo, chiusero, gran quantità di pesci, e si rompeva la loro rete.And vvhen they had done this, they inclosed a very great multitude of fishes, and their nette vvas broken.Et cum hoc fecissent, concluserunt piscium multitudinem copiosam: rumpebatur autem rete eorum.
7And they beckoned to their partners that were in the other ship, that they should come and help them. And they came and filled both the ships, so that they were almost sinking.E fecero segno ai compagni, che erano in altra barca, che andassero ad aiutargli. E andarono, ed empirono ambedue le barchette, di modo che quasi si affondavano.And they beckened to their fellovves that vvere in the other ship, that they should come and help them. And they came and filled both shippes, so that they did sinke.Et annuerunt sociis, qui erant in alia navi, ut venirent, et adjuvarent eos. Et venerunt, et impleverunt ambas naviculas, ita ut pene mergerentur. 8Which when Simon Peter saw, he fell down at Jesus’ knees, saying: Depart from me, for I am a sinful man, O Lord.Veduto ciò Simon Pietro si gettò alle ginocchia di Gesù, dicendo: Partiti da me, Signore, perché io son uom peccatore.Vvhich vvhen Simon Peter did see, he fel dovvne at IESVS knees, saying, Goe forth from me, because I am a sinful man, O Lord.Quod cum vidisset Simon Petrus, procidit ad genua Jesu, dicens: Exi a me, quia homo peccator sum, Domine. 9For he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken.Imperocché ed egli, e quanti si trovavan con lui, erano restati stupefatti della presa, che avevano fatta di pesci:For he vvas vvholy astonished and al that vvere vvith him, at the draught of fishes vvhich they had taken.Stupor enim circumdederat eum, et omnes qui cum illo erant, in captura piscium, quam ceperant: 10And so were also James and John, the sons of Zebedee, who were Simon’s partners. And Jesus saith to Simon: Fear not: from henceforth thou shalt catch men.E lo stesso era di Giacomo, e di Giovanni, figliuoli di Zebedeo, compagni di Simone. E Gesù disse a Simone: Non temere: da ora innanzi prenderai degli uomini.In like maner also Iames and Iohn the sonnes of Zebedee, vvho vvere Simons fellovves. And IESVS said to Simon, Feare not: from this time novv, thou shalt be taking men.similiter autem Jacobum et Joannem, filios Zebedæi, qui erunt socii Simonis. Et ait ad Simonem Jesus: Noli timere: ex hoc jam homines eris capiens. 11And having brought their ships to land, leaving all things, they followed him.E tirate a riva le barche, abbandonata ogni cosa, lo seguitarono.And hauing brought their shippes to land, leauing al things they folovved him.Et subductis ad terram navibus, relictis omnibus, secuti sunt eum. 12And it came to pass, when he was in a certain city, behold a man full of leprosy who, seeing Jesus and falling on his face, besought him saying: Lord, if thou wilt, thou canst make me clean.E avvenne, che trovandosi Gesù in una città, eccoti un uomo coperto di lebbra, il quale veduto Gesù, si gettò boccone per terra, e lo pregò, dicendo: Signore, se vuoi, tu puoi mondarmi.And it came to passe, vvhen he vvas in one of the cities, and behold a man ful of leprosie, and seeing IESVS, and falling on his face, besought him saying, Lord, if thou vvilt, thou canst make me cleane.Et factum est, cum esset in una civitatum, et ecce vir plenus lepra, et videns Jesum, et procidens in faciem, rogavit eum, dicens: Domine, si vis, potes me mundare.
13And stretching forth his hand, he touched him, saying: I will. Be thou cleansed. And immediately the leprosy departed from him.Ed egli stesa la mano, lo toccò, dicendo: Lo voglio: sii mondato. E subitamente sparì da lui la lebbra.And stretching forth the hand, he touched him, saying, I vvil. be thou made cleane. And immediatly the leprosie departed from him.Et extendens manum, tetigit eum dicens: Volo: mundare. Et confestim lepra discessit ab illo. 14And he charged him that he should tell no man, but: Go, shew thyself to the priest and offer for thy cleansing according as Moses commanded, for a testimony to them.Ed ei gli comandò di non farne parola con nessuno: Ma va (disse) fatti vedere al sacerdote, e fa l'offerta per la tua purgazione, come Mosè ha ordinato per loro testimonianza.And he commaunded him that he should tel no body, but, Goe, shevv thy self to the Priest, and offer for thy cleansing as Moyses commaunded, for a testimonie to them.Et ipse præcepit illi ut nemini diceret: sed, Vade, ostende te sacerdoti, et offer pro emundatione tua, sicut præcepit Moyses, in testimonium illis. 15But the fame of him went abroad the more: and great multitudes came together to hear and to be healed by him of their infirmities.E vie più dilatavasi la rinomanza di lui: e si radunavano folte turbe per udirlo, e per esser guarite da' loro malori.But the bruite of him vvent abrode the more. and great multitudes came together to heare, and to be cured of their infirmities.Perambulabat autem magis sermo de illo: et conveniebant turbæ multæ ut audirent, et curarentur ab infirmitatibus suis. 16And he retired into the desert; and prayed.Ma egli si ritirava in luoghi solitari, e faceva orazione.And he retired into the desert, and praied.Ipse autem secedebat in desertum, et orabat. 17And it came to pass on a certain day, as he sat teaching, that there were also Pharisees and doctors of the law sitting by, that were come out of every town of Galilee and Judea and Jerusalem: and the power of the Lord was to heal them.E avvenne, che un giorno egli sedeva insegnando. Ed eranvi a sedere dei Farisei, e dei dottori della legge, venuti da tutti i castelli della Galilea, e della Giudea, e da Gerusalemme: e la virtù del Signore era per dare ad essi salute.And it came to passe one day, and he sate teaching. And there vvere Pharisees sitting and Doctors of Lavv that vvere come out of euery tovvne of Galilee and Ievvrie and Hierusalem: and the vertue of our Lord vvas to heale them.Et factum est in una dierum, et ipse sedebat docens. Et erant pharisæi sedentes, et legis doctores, qui venerunt ex omni castello Galilææ, et Judææ, et Jerusalem: et virtus Domini erat ad sanandum eos.
18And behold, men brought in a bed a man who had the palsy: and they sought means to bring him in and to lay him before him.Quand'eccoti degli uomini, che portavano sopra un letticciuolo un paralitico, e cercavano di metterlo dentro affine di presentarlo a lui.And behold men carying in a bed a man that had the palsey: and they sought to bring him in, and to lay him before him.Et ecce viri portantes in lecto hominem, qui erat paralyticus: et quærebant eum inferre, et ponere ante eum. 19And when they could not find by what way they might bring him in, because of the multitude, they went up upon the roof and let him down through the tiles with his bed into the midst before Jesus.E non trovando la via di introdurvelo a causa della turba, salirono sul tetto, e scoperte le tegole, lo calarono giù in mezzo col suo letticciuolo dinanzi a Gesù.And not finding on vvhich side they might bring him in for the multitude, they vvent vp vpon the roofe, and through the tiles let him dovvne vvith the bed into the middes, before IESVS.Et non invenientes qua parte illum inferrent præ turba, ascenderunt supra tectum, et per tegulas summiserunt eum cum lecto in medium ante Jesum. 20Whose faith when he saw, he said: Man, thy sins are forgiven thee.De' quali veduta la fede, egli disse: O uomo, sono a te rimessi i tuoi peccati.Vvhose faith vvhen he savv, he said, Man, thy sinnes are forgiuen thee.Quorum fidem ut vidit, dixit: Homo, remittuntur tibi peccata tua. 21And the scribes and Pharisees began to think, saying: Who is this who speaketh blasphemies? Who can forgive sins, but God alone?E gli Scribi, e i Farisei cominciarono a pensare, e dire: Chi è costui, che dice delle bestemmie? Chi può rimettere i peccati fuori del solo Dio?And the Scribes and Pharisees began to thinke, saying, who is this that speaketh blasphemies? who can forgiue sinnes, but only God?Et cœperunt cogitare scribæ et pharisæi, dicentes: Quis est hic, qui loquitur blasphemias ? quis potest dimittere peccata, nisi solus Deus ? 22And when Jesus knew their thoughts, answering he said to them: What is it you think in your hearts?Ma Gesù, conosciuti i lor pensamenti, rispose ad essi, e disse: Che andate voi pensando in cuor vostro?And vvhen IESVS knevve their cogitations, ansvvering he said to them, Vvhat doe you thinke in your hartes?Ut cognovit autem Jesus cogitationes eorum, respondens, dixit ad illos: Quid cogitatis in cordibus vestris ? 23Which is easier to say: Thy sins are forgiven thee; or to say: Arise and walk?Che è più facile il dire: Ti sono rimessi i tuoi peccati; ovvero il dire: Sorgi, e cammina?Vvhich is easier to say, Thy sinnes are forgiuen thee: or to say, Arise, and vvalke?Quid est facilius dicere: Dimittuntur tibi peccata: an dicere: Surge, et ambula ?
24But that you may know that the Son of man hath the power on earth to forgive sins (he saith to the sick of the palsy), I say to thee, Arise, take up thy bed and go into thy house.Or affinchè sappiate, che il Figliuolo dell'uomo ha podestà sopra la terra di rimettere i peccati, (disse al paralitico): Io tel comando, sorgi, prendi il tuo letticciuolo, e vattene a casa tua.but that you may knovv that the sonne of man hath povver in earth to forgiue sinnes (he said to the sicke of the palsey) I say to thee, Arise, take vp thy bed, and goe into thy house.Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, (ait paralytico) tibi dico, surge, tolle lectum tuum, et vade in domum tuam. 25And immediately rising up before them, he took up the bed on which he lay: and he went away to his own house, glorifying God.E subitamente alzatosi in presenza di essi, prese il letticciuolo, in cui giaceva: e andossene a casa sua, glorificando Dio.And forth vvith rising vp before them, he tooke that vvherein he lay: and he vvent into his house, magnifying God.Et confestim consurgens coram illis, tulit lectum in quo jacebat: et abiit in domum suam, magnificans Deum. 26And all were astonished: and they glorified God. And they were filled with fear, saying: We have seen wonderful things to-day.E tutti restarono stupefatti, e glorificavano Dio. E furon ricolmi di timore, dicendo: Mirabili cose abbiamo vedute quest'oggi.And al vvere astonied: and they magnified God. And they vvere replenished vvith feare, saying, That vve haue seen maruelous things to day.Et stupor apprehendit omnes, et magnificabant Deum. Et repleti sunt timore, dicentes: Quia vidimus mirabilia hodie. 27And after these things, he went forth and saw a publican named Levi, sitting at the receipt of custom: and he said to him: Follow me.Dopo di ciò usci, e vide un pubblicano per nome Levi, che sedeva a banco, e gli disse: Seguimi.And after these things he vvent forth, and savv a Publican called Leui, sitting at the Custome-house, and he said to him, Folovv me.Et post hæc exiit, et vidit publicanum nomine Levi, sedentem ad telonium, et ait illi: Sequere me. 28And leaving all things, he rose up and followed him.E quegli, abbandonata ogni cosa, si alzò, e lo seguitò.And leauing al things, he rose and folovved him.Et relictis omnibus, surgens secutus est eum. 29And Levi made him a great feast in his own house: And there was a great company of publicans and of others that were at table with them.E fecegli Levi un gran banchetto in casa sua: e vi si trovò gran numero di pubblicani, e di altra gente, la quale era a tavola con essi.and Leui made him a great feast in his house: and there vvas a great multitude of Publicans, and of others that vvere sitting at the table vvith them.Et fecit ei convivium magnum Levi in domo sua: et erat turba multa publicanorum, et aliorum qui cum illis erant discumbentes.
30But the Pharisees and scribes murmured, saying to his disciples: Why do you eat and drink with publicans and sinners?E i Farisei, e i loro Scribi mormoravan, dicendo ai discepoli di lui: Per qual motivo mangiate, e bevete voi co' pubblicani, e co' peccatori?And their Pharisees and Scribes murmured, saying to his disciples, why doe you eate and drinke vvith Publicans and sinners?Et murmurabant pharisæi et scribæ eorum, dicentes ad discipulos ejus: Quare cum publicanis et peccatoribus manducatis et bibitis ? 31And Jesus answering, said to them: They that are whole need not the physician: but they that are sick.Ma Gesù rispose, e disse loro: Non han bisogno del medico i sani, ma i malati.And IESVS ansvvering said to them, They that are vvhole, neede not the Physicion: but they that are il at ease.Et respondens Jesus, dixit ad illos: Non egent qui sani sunt medico, sed qui male habent. 32I came not to call the just, but sinners to penance.Non sono' venuto a chiamare i giusti, ma i peccatori a penitenza.I came not to call the iust, but sinners to penance.Non veni vocare justos, sed peccatores ad pœnitentiam. 33And they said to him: Why do the disciples of John fast often and make prayers, and the disciples of the Pharisees in like manner; but thine eat and drink?Ma quelli dissero a lui: Per qual motivo i discepoli di Giovanni, come pure quelli de' Farisei, digiunano spesso, e fanno orazione: e i tuoi mangiano, e bevono?But they said to him, Vvhy doe the disciples of Iohn fast often, and make obsecrations, and of the Pharisees in like maner: but thine doe eate and drinke?At illi dixerunt ad eum: Quare discipuli Joannis jejunant frequenter, et obsecrationes faciunt, similiter et pharisæorum: tui autem edunt et bibunt ? 34To whom he said: Can you make the children of the bridegroom fast whilst the bridegroom is with them?Ed ei disse loro: Potete voi far si, che digiunino i compagni dello sposo, mentre lo sposo è con essi?To vvhom he said, why, can you make the children of the bridegrome fast vvhiles the bridegrome is vvith them?Quibus ipse ait: Numquid potestis filios sponsi, dum cum illis est sponsus, facere jejunare ? 35But the days will come when the bridegroom shall be taken away from them: then shall they fast in those days.Ma tempo verrà, che sarà tolto ad essi lo sposo; e allora al che digiuneranno in que' giorni.But the daies vvil come: and vvhen the bridegrome shal be taken avvay from them, then they shal fast in those daies.Venient autem dies, cum ablatus fuerit ab illis sponsus: tunc jejunabunt in illis diebus. 36And he spoke also a similitude to them: That no man putteth a piece from a new garment upon an old garment: otherwise he both rendeth the new, and the piece taken from the new agreeth not with the old.Disse loro oltre di ciò una similitudine: Nissuno attacca a un abito vecchio un pezzo di panno nuovo: altrimenti il nuovo guasta il vecchio, e non fa lega la pezza del nuovo col vecchio.And he said a similitude also vnto them, That no man putteth a peece from a nevv garment into an old garment: othervvise both he breaketh the nevv, and the peece from the nevv agreeth not vvith the old.Dicebat autem et similitudinem ad illos: Quia nemo commissuram a novo vestimento immittit in vestimentum vetus: alioquin et novum rumpit, et veteri non convenit commissura a novo.
37And no man putteth new wine into old bottles: otherwise the new wine will break the bottles; and it will be spilled and the bottles will be lost.E nissuno mette vin nuovo in otri vecchi: altrimenti il vin nuovo, rotti gli otri, si versa, e gli otri vanno in malora.And no bodie putteth nevv vvine into old bottels: othervvise the nevv vvine vvil breake the bottels, and it self vvil be shed, and the bottels vvil be lost.Et nemo mittit vinum novum in utres veteres: alioquin rumpet vinum novum utres, et ipsum effundetur, et utres peribunt: 38But new wine must be put into new bottles: and both are preserved.Ma vuolsi il vino nuovo mettere in otri nuovi, e quello, e questi si conservano.But nevv vvine is to be put into nevv bottels: and both are preserued together.sed vinum novum in utres novos mittendum est, et utraque conservantur. 39And no man drinking old hath presently a mind to new: for he saith: The old is better.E nissuno, che beve vin vecchio, vuole a un tratto del nuovo; conciossiachè dice: il vecchio è migliore.And no man drinking old, vvil nevv by and by. for he saith, The old is better.Et nemo bibens vetus, statim vult novum: dicit enim: Vetus melius est.
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about the year A.D. 31.
Maldonatus
What St. Luke here gives till ver. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called. (Maldonatus)
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Why is it mentioned that there were two ships; that one of them was Simon Peter's, that Christ went into that one, and sat down in it, and sitting he taught out of that ship? No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ's sitting down, and the true word of God.
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Maldonatus
Epanagage eis to bathos. Put back from whence you have just now returned. Where you failed without Christ, with Christ you will prove successful. Now is the proper time, when you act in my presence, and according to my orders; before it was not, when you followed your own, and not my will. (Maldonatus)
St. Augustine interprets the text, Launch out into the deep, as spoken of distant nations, to whom the gospel was afterwards delivered: tolle signum in gentes, ad eas, quoe propè, et ad eas quoe longè. (Isaias 5:26.; Isaias 11:12.)
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Maldonatus
Though these words of St. Peter seem to express his little hope of success, as he had been toiling (kopiasantes) the whole night, the most favourable time for fishing, yet they were intended by St. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain. (Maldonatus, etc.)
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St. Gregory of Nazianzus
When Christ commanded Peter to let go the net, as great a quantity of fishes were taken as this Lord of the land and sea wished. For the voice of the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence. This it was that so much astonished Peter. (St. Gregory of Nazianzus, ch. XXXI.)
Ven. Bede
The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies. (Ven. Bede)
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Maldonatus
The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing. (Maldonatus)
St. Ambrose
This also shews that Peter was to call in other co-labourers, and that all were to come into Peter's ship. (St. Ambrose, in Luc.)
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Maldonatus
Such was the excess of St. Peter's humility, that he judged himself unworthy the presence of Christ, and by this rendered himself more worthy. So the centurion, for a similar act of self-abasement, merited to hear from Truth itself, that he was preferred to all Israel. Euthymius is however of opinion, that St. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence. In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias. (3 Kings 17:18.) (Maldonatus)
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Maldonatus
Jesus Christ answers the thought of St. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance. (Maldonatus)
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We may suppose that these four apostles, like Andrew, followed Jesus Christ at the first call, but without attaching themselves to him; and that now they attached themselves to him, never to leave him more.
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St. Ambrose
By falling on his face, he shewed his humility and modesty, that all men might learn to be ashamed of the stains of their lives; but this, his bashfulness, did not prevent him from confessing his misery; he exposed his wound, he solicits a cure: Lord, if thou wilt, thou canst make me clean. He did not doubt the goodness of the Lord, but in consideration of his own unworthiness, he durst not presume. That confession is full of religion and faith, which places its trust in the will of God. (St. Ambrose)
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St. Ambrose
The law forbade lepers to be touched; but he, who is the Lord of the law, dispenses with it. He touches the leper, not because he could not cleanse him without it, but in order to shew that he was not subject to the law, nor to fear of any infection. At the touch of Christ leprosy is dispelled, which before communicated contagion to all that touched it. (St. Ambrose)
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St. Chrysostom
Because men in sickness generally turn their thoughts towards God, but when they recover, forget him, the leper is commanded to think of God, and return him thanks. Therefore is he sent to the priest, to make his offering, (Leviticus 14:4.) that, committing himself to the examination of the priest, he might be accounted among the clean. (St. Chrysostom, hom. xxvi. in Matt.)
St. Ambrose
By this our Saviour would testify to the priest, that this man was healed not by the ordination of the law, but by the power of grace, which is above the law. He likewise shews that he did not come to destroy, but to fulfil the law. (St. Ambrose)
St. Augustine
Jesus Christ seems here to approve of the legal sacrifices, which the Church does not receive; and this he did, because he had not yet established that most holy of all holy sacrifices, the sacrifice of his own body. The figurative sacrifices were not to be abrogated, before that, which they prefigured, was established by the preaching of the apostles, and the faith of Christian believers. (St. Augustine, quest. 2:b. 3. de quaest. evang.)
Ven. Bede
By this leper is represented the whole human race, which was covered with a spiritual leprosy, and languishing in the corruption of sin; for all have sinned, and need the glory of God; (Romans iii.) therefore he stretched forth his hand, that is he clothed himself with our human nature, that we might be cleansed from our former errors, and might offer in return for this favour our bodies, a living sacrifice to God. (Ven. Bede)
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St. Gregory of Nazianzus
Christ did not stand in need of this retirement, since, being God, he was free from every stain, and likewise present in every place. But, by this his conduct, he wished to teach us the time most proper, both for our active employments, and for the more sublime duties of prayer and contemplation. (St. Gregory of Nazianzus, Orat. xxviii.)
en upochoron, he withdrew after his great prodigies, to avoid the praise of the multitude, and to pray assiduously, and with fresh instance, for the salvation of man.
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Denis the Carthusian
But the fame of Jesus had now spread far and wide. It was for this reason that it is here said, the Pharisees and doctors of the law came out of every town in Galilee, etc. not indeed through any intention of becoming his disciples, but through a spirit of envy; as they now saw every one leaving them, and following our Saviour. Perhaps also to calumniate him, as we often find them to have done, when they beheld him making converts from them. (Denis the Carthusian)
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Haydock
Let us learn from this example, how diligent we should be in procuring spiritual health, both for ourselves and for our friends. (Haydock)
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St. Ambrose
Great is the Lord, who pardons men on account of the merits of others. If you are diffident of the pardon of your grievous sins, have recourse to the Church. She will pray for you; and the Almighty, at her intercession, will grant you that pardon he might have denied to your prayers. (St. Ambrose, lib. V. in Luc.)
5:21
St. Ambrose
How great is the madness of this unbelieving people, who confessing that God alone can forgive sins, will not believe God when he grants pardon. (St. Ambrose)
Ven. Bede
They indeed spoke the truth, for none can forgive sins but God only, who forgives our offences by the ministry of others, to whom he has committed this power, both in baptism and penance. But Christ, by forgiving sins as God, that is with his own power, clearly proves to all his divinity. (Ven. Bede)
5:24
Bristow
The Son of man ... on earth. By which act, says St. Cyril, it is clear that the Son of man hath power on earth to remit sins; which he said both for himself and us. For he, as God-man, the Lord of the law, forgiveth sins; and we also have obtained by him that wonderful grace when he said to his disciples: Whose sins you shall forgive, they are forgiven them. (John 20:23.) And how should he not be able to remit sins, who gave others the power to do the same? (Bristow)
5:26
St. Ambrose
At the sight of the exertion of divine power, the Jews would rather fear than believe; for had they believed they would never have feared, but rather loved; for perfect love excludes fear. (St. Ambrose)
5:28
The profane Julian charged St. Matthew with levity, in leaving all and following a stranger at one word. But hereby is seen the marvellous efficacy of Christ's word and internal working, which in a moment can alter the heart of man, and cause him to despise what before was most near and dear to him. And this was done not only whilst Christ was living on earth, but daily in his Church. Thus St. Anthony, St. Francis, and others, hearing this word in the Church, forsook all and followed Jesus. (St. Jerome, in Matt. ix.; St. Athanasius, in vita. St. Anthony; St. Augustine, Confess. lib. viii. Luke 11.; St. Bonaventure, in vit. St. Francis.)
5:29
Bible de Vence
And Levi made him a great feast, to testify his gratitude to Jesus for the favour he had done him. It appears that both St. Mark and St. Luke affect, through consideration for St. Matthew, to designate him here by his less known name of Levi; whereas he designates himself, through humility, in this same circumstance, by his more known appellation of Matthew. (See Matthew 9:9.) (Bible de Vence)
5:31
St. Chrysostom
Jesus Christ gives them here to understand, that they were of the number of those who languished under a severe indisposition, and that he was come to act as their Physician. (St. Chrysostom, hom. xxxi. in Matt.)
5:33
St. Augustine
St. Matthew says, it was St. John the Baptist's disciples themselves that objected this to Christ. Most probably both they and the Pharisees endeavoured all they could to press this objection. (St. Augustine, de cons. Evang. lib. 2:chap. 27)
St. Cyril
Why do you not fast, as is customary with all that wish to regulate their lives according to the law? The reason why the saints fasted was, that they might, by afflicting their bodies, subdue their passions. Jesus Christ, therefore, had no need of fasting, being God, and of course free from every, the least, disorderly motion of concupiscence. Neither did his attendants stand in need of fasting, for being enriched with his grace, they were strengthened in virtue, without the help of fasting. When, therefore, Christ fasted forty days, he fasted to set an example to carnal men. (St. Cyril)
Ven. Bede
As long as the Spouse is with us, we are in joy, we cannot fast, we cannot mourn. But when he has been driven away by sin, then we must both fast and weep. (Ven. Bede)
5:1
In the liturgy The Gospel vpō the 4 Sunday after Pentecost.
5:2
Concordance Mt. 4, 18.
Concordance Mar. 1, 16.
5:3
3. One ship Simons.) Peters ship. It is purposely expressed that there were two shippes, and that one of them was Peters, and that Christ went into that one, and sate downe in it, and that sitting he taught out of that ship: no doubt to signifie the Church resembled by Peters ship, and that in it is the chaire of Christ, and only true preaching.
5:6
6. A great multitude of fishes.) Peter fishing. Likewise by this significatiue miracle wrought about Peters fishing, is euidently forshewed vvhat wonderful successe Peter should haue in conuerting men to Christ, Act. 2, 41. 4, 4. both Ievves and Gentiles, as vvhen at one draught, that is to say, at one Sermon he drewe into his ship, which is Christes Church, a great number of men, as he did now fishes: and so continually by him self and his Successors vnto the worlds end.
5:7
7. Beckened to their fellowes.) Peters coadiutors. Peter had so much worke that he called for helpe and ioyned vnto him the other ship, representing to vs his Copartiners in the preaching of the Gospel, and the coniunction of the Synagogue and the people of Gentilitie vnto Peters ship, that is, to the Church of Chriss. Ambro. li. 4. in Luc. c. vlt.
5:10
10. Thou shalt be taking men.) Peters preeminence in fishing for 〈◊〉 soules. That al this aforesaid did properly meane Peters trauailes to come, in the cōuersion of the world to Christ, and his prerogatiue before al men therein, it is euident by Christ special promis made to him seuerally and apart in this place, that he should be made the taker of men, though to other he giueth also, as to Peters cooperators and coadiutors, the like office. Mat. 4. 19.
Concordance Mt. 8, 2.
5:11
Concordance Mar. 1, 40.
5:14
Concordance See S. Mat. Annot. c. 8, 4.
Concordance Leu. 14, 2.
5:17
Concordance Mt. 9, 2.
In the liturgy The Gospel vpō Friday in whitsonvveeke.
Concordance Mr. 2, 3.
5:19
19. Went vp vpon the roofe.) Zeale of soules. A strange diligence in procuring corporal health of and by Christ: and an example for vs of the like or greater, to obteine saluation of him either for our selues or our frendes, and to seeke to his Church and Sacraments with what extraordinarie paine soeuer.
5:20
20. Whose faith.) The intercessiō of others, Great is God (saith S. Ambrose) and pardoneth one sort through the merites of others, therfore if thou doubt to obtaine forgiuenesse of thy great offenses, ioyne vnto thy self intercessors, vse the Churches helpe, which may pray for thee and obtaine for thee that which our Lord might denie to thy self. Amb. li. 5 in Luc.
5:24
24. The sonne of man in earth.) In catena S. Thomae. By which act (saith S. Cyril) it is cleere that the Sonne of man hath power in earth to remit sinnes: Priests do remit sinnes. which he said both for him self and vs. For he, as God being made man and Lord of the Law, forgiueth sinnes. And we also haue obtained by him that wonderful grace. Io. 20, 23. for it is said to his Disciples, Whose sinnes you shal remit, they are remitted to them. And how should not he be able to remit sinnes, who gaue others power to doe the same?
5:27
Concordance Mt. 9, 9.
Concordance Mr. 2, 14
In the liturgy The Gospel vpō S. Matthevves eue Septēb. 2•.
5:28
28, Leauing al folowed him.) Hiero. in Mat. 9. The profane Iulian charged Matthevv of to much lightnes, Forsaking al, and folovving Christ. to leaue al and folovv a stranger, at one vvord. but in deede hereby is seen the maruelous efficacie of Christes vvord and internal vvorking, Athan. in vit. S. Antonij. August. cōfes. li. 8 c. 12. Bonau. in vit. S. Frā cisci. that in a moment can alter the hart of a man, and cause him nothing to esteeme the things most deere vnto him. Which he did not onely then in presence, but also daily doth in the Church. For so S. Antonie, S. Francis, and others, by hearing only the vvord of our Sauiour read in the Church, forsooke al and folowed him.
5:31
Concordance Mat. 9, 14.
5:32
Christ came not to call those, who presume of their owne iustice, and that coūpt them selues to haue no neede of Christ.
5:33
Concordance Mar. 2, 18.
Concordance See S. Mat. Annot. c. 9, 14.
Concordance Lu. 5, 33.
5:1
Tatian † AD 180 The Diatessaron 5
… now at thy word I will cast the net. And when they did this, there were enclosed a great many fishes; and their net was on the [55] point of breaking. And they beckoned to their comrades that were in the other boat, to come and help them. And when they came, they filled both boats, so that they were on the point of sinking.
Tertullian † AD 220 The Five Books Against Marcion 4.9
… 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?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.17
… and that when Jesus said to Peter, “Fear not, from henceforth thou shall catch men,” although the words had been addressed to Peter alone, they all nevertheless followed Him when they had brought their ships to land.
5:2
Tatian † AD 180 The Diatessaron 5
[49] And when the multitude gathered unto him to hear the word of God, while he [50] was standing on the shore of the sea of Gennesaret,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.6
… Did not the same Lord therefore say of these two people who were to be one, “And other sheep I have, which are not of this fold”? Now He was speaking to the Jews; “Them also,” said He, “must I bring, that there may be one fold, and One Shepherd.” Therefore there were two ships
5:3
Tatian † AD 180 The Diatessaron 5
[49] And when the multitude gathered unto him to hear the word of God, while he [50] was standing on the shore of the sea of Gennesaret, he saw two boats standing beside the sea, while the two fishers which were gone out of them were washing their [51] nets.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 122.7
… There the multitude of fishes caught was so great, that the two vessels were filled and began to sink,
5:4
Tatian † AD 180 The Diatessaron 5
… And one of them belonged to Simon Cephas. And Jesus went up and sat down in it, and commanded that they should move away a little from the land into [52] the water. And he sat down and taught the multitudes from the boat.
5:5
Tatian † AD 180 The Diatessaron 5
… And one of them belonged to Simon Cephas. And Jesus went up and sat down in it, and commanded that they should move away a little from the land into [52] the water. And he sat down and taught the multitudes from the boat. And when he had left off his speaking, he said unto Simon, Put out into the deep, and cast your [53] net for a draught.
5:6
Tatian † AD 180 The Diatessaron 5
… And he sat down and taught the multitudes from the boat. And when he had left off his speaking, he said unto Simon, Put out into the deep, and cast your [53] net for a draught. And Simon answered and said unto him, My Master, we toiled [54] all night and caught nothing; now at thy word I will cast the net.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… xix. 29 .) If then we do not receive the hundred-fold, it is ourselves that are to blame for not lending to Him Who can give so much, for all who have given have received much, even though they gave but little. For what great thing, tell me, did Peter give? was it not a net that was broken (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.8
… Let us see then how He will do that is to come, what He will do with that tempest which “shall be a mighty tempest round about Him.” Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who brake the nets, before they came to land.
5:7
Tatian † AD 180 The Diatessaron 5
… And Simon answered and said unto him, My Master, we toiled [54] all night and caught nothing; now at thy word I will cast the net. And when they did this, there were enclosed a great many fishes; and their net was on the [55] point of breaking.
5:8
Tatian † AD 180 The Diatessaron 6
… And thus also were James and John the sons of Zebedee overtaken, who were Simon’s partners. And Jesus said [4] unto Simon, Fear not; henceforth thou shalt be a fisher of men unto life. And they brought the boats to the land; and they left everything, and followed him.
Origen † AD 254 Origen Against Celsus i.63
… Now in the general Epistle of Barnabas, from which perhaps Celsus took the statement that the apostles were notoriously wicked men, it is recorded that “Jesus selected His own apostles, as persons who were more guilty of sin than all other evildoers.” And in the Gospel according to Luke, Peter says to Jesus, “Depart from me, O Lord, for I am a sinful man.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… the one being unable to endure the sight even of one in whom was a representation of God; and saying, “We are undone, O wife, we have seen God;” speaking as though even a vision of God could not be grasped by human beings, let alone the Nature of God; and the other unable to endure the Presence of Christ in his boat and therefore bidding Him depart;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… unless we would have the same experience as Israel, who could not endure the glory of the face of Moses, and therefore asked for a veil; or else would feel and say with Manoah “We are undone O wife, we have seen God,” although it was God only in his fancy; or like Peter would send Jesus out of the boat,
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 1
… Paul saying I am the chief of sinners, and that God had compassion on him who was a blasphemer, and a persecutor, and injurious, and calling himself one born out of due time, and not even thinking himself worthy of the title of Apostle: Peter saying “Depart from me because I am a sinful man:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 3
… So likewise John: “I am not meet to loose the latchet of His shoe;” because of this he was the “friend of the Bridegroom,” and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head. So Peter too said, “Depart from me, for I am a sinful man;”
St Jerome † AD 420 Against the Pelagians 3.6
… For not he that commendeth himself is approved, but whom the Lord commendeth.” And again, “In nothing was I behind the very chiefest Apostles, though I be nothing.” Peter, disturbed by the greatness of the miracles he witnessed, said to the Lord,
St Augustine of Hippo † AD 430 The Confessions 10.31
… The bridle of the throat, therefore, is to be held in the mean of slackness and tightness. And who, O Lord, is he who is not in some degree carried away beyond the bounds of necessity? Whoever he is, he is great; let him magnify Thy name. But I am not such a one, “for I am a sinful man.”
5:9
Tatian † AD 180 The Diatessaron 6
[1] [Arabic, p. 22] But when Simon Cephas saw this he fell before the feet of Jesus, and said unto him, My Lord, I beseech of thee to depart from me, for I am [2] a sinful man.
5:10
Tatian † AD 180 The Diatessaron 6
[1] [Arabic, p. 22] But when Simon Cephas saw this he fell before the feet of Jesus, and said unto him, My Lord, I beseech of thee to depart from me, for I am [2] a sinful man. And amazement took possession of him, and of all who were with him, [3] because of the draught of the fishes which they had taken.
St Augustine of Hippo † AD 430 City of God 20.30
… For this had been promised to the apostles when the Lord said, “I will make you fishers of men.” And to one of them He says, “From henceforth thou shalt catch men.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.17
… There may also seem to be a discrepancy in this respect, that Luke records the saying, “From henceforth thou shalt catch men,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.23
… For why should not captivity be happy, if even for a good purpose men may be caught? Whence to Peter hath been said, “From henceforth thou shalt catch men.”
5:11
Tatian † AD 180 The Diatessaron 6
… And amazement took possession of him, and of all who were with him, [3] because of the draught of the fishes which they had taken. And thus also were James and John the sons of Zebedee overtaken, who were Simon’s partners. And Jesus said [4] unto Simon, Fear not; henceforth thou shalt be a fisher of men unto life.
5:12
Tatian † AD 180 The Diatessaron 22
… And much people came unto him from one place and another, to hear [8] his word, and that they might be healed of their pains. And he used to withdraw from them into the desert, and pray.
Tertullian † AD 220 The Five Books Against Marcion 4.9
… Since, however, he quotes with especial care, as a proof in his domain, a certain companion in misery ( συνταλαίπωρον ), and associate in hatred ( συμμισούμενον ), with himself, for the cure of leprosy,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.19
44. This leper is also referred to by Luke,
5:14
Tertullian † AD 220 The Five Books Against Marcion 4.9
… On the same principle occurs all the rest. So far as renouncing all human glory went, He forbade the man to publish abroad the cure ; but so far as the honour of the law was concerned, He requested that the usual course should be followed: “Go, show thyself to the priest, and present the offering which Moses commanded.”
St Ambrose of Milan † AD 397 Concerning Widows 10
… for no one can see divine things except one who through knowledge of his vileness cannot be puffed up. Another is bidden to show himself to the priest, that he may for ever be free from the scales of leprosy.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 6.5
… The Lord Jesus, on the other hand, was cruel to the swine when He granted the request of the devils to be allowed to enter into them. The same Lord Jesus, before the sacrifice of His passion, said to a leper whom He had cured, "Go, show thyself to the priest, and give the offering, as Moses commanded, for a testimony unto them."
5:15
Tatian † AD 180 The Diatessaron 22
… but go and shew thyself to the priests, and offer an offering for thy cleansing as Moses commanded [6] for their testimony. But he, when he went out, began to publish much, and spread abroad the news, so that Jesus could not enter into any of the cities openly, for the extent to which the report of him spread, but he remained without in a desert [7] place.
5:16
Tatian † AD 180 The Diatessaron 22
… And much people came unto him from one place and another, to hear [8] his word, and that they might be healed of their pains.
Tertullian † AD 220 The Five Books Against Marcion 4.10
… Since He is born of man, being the Son of man. He is body derived from body. You may, I assure you, more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion’s Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus.
St Cyprian of Carthage † AD 258 On the Lord's Prayer 29
29. Nor was it only in words, but in deeds also, that the Lord taught us to pray, Himself praying frequently and beseeching, and thus showing us, by the testimony of His example, what it behoved us to do, as it is written, “But Himself departed into a solitary place, and there prayed.”
5:17
Tatian † AD 180 The Diatessaron 7
[11, 12] And after some days Jesus entered into Capernaum again. And when they heard that he was in the house, many gathered, so that it could not hold them, even about [13] [Arabic, p. 27] the door; and he made known to them the word of God.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.25
… and they sought means to bring him in, and to lay him before Him. And when they could not find by what way they might bring him in because of the multitude, they went upon the house-top, and let him down through the tiling with his couch into the midst before Jesus. And when He saw their faith, He said, Man, thy sins are forgiven thee;” and so forth.
5:18
Tatian † AD 180 The Diatessaron 7
… 27] the door; and he made known to them the word of God. And there were there some of the Pharisees and the teachers of the law, sitting, come from all the villages of Galilee, and Judæa, and Jerusalem; and the power of the Lord was [14] present to heal them.
5:19
Tatian † AD 180 The Diatessaron 7
… And there were there some of the Pharisees and the teachers of the law, sitting, come from all the villages of Galilee, and Judæa, and Jerusalem; and the power of the Lord was [14] present to heal them. And some men brought a bed with a man on it who was paralytic. [15] And they sought to bring him in and lay him before him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… “For neither was it possible,” saith he, “paralyzed as he was, and tormented, and at his last gasp, to lift and convey him.” For that he was at the point of expiring, Luke saith; “He was even ready to die.” But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.3
3. Whilst therefore he thus thinks, and whilst his limbs are paralyzed to the power of good works, can we, my brethren, as it were, lift up the sick of the palsy; and, as it were, “lay open the roof” of this Scripture, and let him down before the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.9
… For again, on the other hand, we find the son of the wicked man flourish in the world, and sometimes become righteous, and flourish in Christ. Be careful therefore how thou takest it; that thou mayest remove the covering, and make thy way to Christ.
5:20
Tatian † AD 180 The Diatessaron 7
… And some men brought a bed with a man on it who was paralytic. [15] And they sought to bring him in and lay him before him. And when they found no way to bring him in because of the multitude of people, they went up to the roof, and let him down with his bed from the roofing, into the midst before Jesus. [16]
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.1
… Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, “heard the voice of the Lord God.” Rightly then does His Word say to man, “Thy sins are forgiven thee;”
St Gregory of Nyssa † AD 395 Against Eunomius 2.13
… And again, He says to them, “Are ye angry at Me, because I have made a man every whit whole on the Sabbath day ?” And what He meant by “every whit whole,” He showed in the other Gospels, when He said to the man who was let down on a couch in the midst, “Thy sins be forgiven thee,” which is a healing of the soul, and, “Arise and walk
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
… “Destroy this Temple, and in three days I will raise it again.” And He Himself quickens us together with His Body: “For as the Father raiseth the dead and quickeneth them, so also the Son quickeneth Whom He will.” And He Himself hath granted forgiveness for sins, saying, “Thy sins be forgiven thee.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.5
… “By His stripes we are healed.” Was He, then, Who was not weak in the hour when He was wounded, weak in regard of His Sovereignty? How, then, I ask? When He commanded the devils, and forgave the offences of sinners?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.3
… And I behold a certain patient paralytic in mind, and I see this roof, and am convinced that Christ is concealed beneath the roof. Let me, as far as I am able, do that which was praised in those who opened the roof, and let down the sick of the palsy before Christ; that He might say unto him, “Son, be of good cheer, thy sins be forgiven thee.”
5:21
Tatian † AD 180 The Diatessaron 7
… [15] And they sought to bring him in and lay him before him. And when they found no way to bring him in because of the multitude of people, they went up to the roof, and let him down with his bed from the roofing, into the midst before Jesus. [16] And when Jesus saw their faith, he said unto the paralytic, My son, thy sins are forgiven [17] thee.
St Ambrose of Milan † AD 397 On the Holy Spirit 3.18
133. So, then, no one is without sin except God alone, for no one is without sin except God. Also, no one forgives sins except God alone, for it is also written: “Who can forgive sins but God alone?”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.10
… But Luke narrates the same thing thus: “The scribes and Pharisees began to think, saying, Who is this that speaketh blasphemies? Who can forgive sins but God alone? But when Jesus perceived their thoughts, He, answering, said unto them, What think ye in your hearts?”
5:24
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.4
… the Father, except His being said to be Father :—for instance , that He is God, ‘And the Word was God ;’ Almighty, ‘Thus saith He which was and is and is to come, the Almighty ;’ Lord, ‘One Lord Jesus Christ ;’ that He is Light, ‘I am the Light ;’ that He wipes out sins, ‘that ye may know,’ He says, ‘that the Son of man hath power upon earth to forgive sins
5:25
Tatian † AD 180 The Diatessaron 7
… That ye may know that the Son of man [21] is empowered on earth to forgive sins (and he said to the paralytic), I say unto thee, [22] Arise, take thy bed, and go to thine house. And he rose forthwith, and took his bed, and went out in the presence of all.
5:26
Tatian † AD 180 The Diatessaron 7
… That ye may know that the Son of man [21] is empowered on earth to forgive sins (and he said to the paralytic), I say unto thee, [22] Arise, take thy bed, and go to thine house. And he rose forthwith, and took his bed, and went out in the presence of all. And he went to his house praising God. [23] And when those multitudes saw, they feared;
Tatian † AD 180 The Diatessaron 8
[39] Woe unto you when men praise you! for so did their fathers use to do to the false prophets.
5:27
Tatian † AD 180 The Diatessaron 7
… And no man putteth fresh wine into old skins, lest the wine burst the skins, and the skins be destroyed, and the wine spilled; but they put [36] the fresh wine in the new skins, and both are preserved. And no man drinketh old wine and straightway desireth fresh; for he saith, The old is better.
Tertullian † AD 220 The Five Books Against Marcion 4.11
… “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions). If you should wish to prove that a man belonged to another race, no doubt you would fetch your proof from the idiom of his language.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.26
… for Matthew is the same person with Levi. Luke also introduces this after the story of the healing of the same man who was sick of the palsy. He writes in these terms: “And after these things He went forth, and saw a publican, named Levi, sitting at the receipt of custom: and He said unto him, Follow me. And he left all, rose up, and followed Him.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
… To the same effect, after the words, “He saith unto him, Follow me; and he left all, rose up, and followed Him,”
5:28
Tatian † AD 180 The Diatessaron 7
[25] [Arabic, p. 28] And after that, Jesus went out, and saw a publican, named Levi, sitting [26] among the publicans: and he said unto him, Follow me.
5:29
Tatian † AD 180 The Diatessaron 7
[25] [Arabic, p. 28] And after that, Jesus went out, and saw a publican, named Levi, sitting [26] among the publicans: and he said unto him, Follow me. And he left [27] everything, and rose, and followed him.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… Because for the soul that was bent to the ground He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin? Why dost thou not also charge upon Him as a crime the fact that He eats with Publicans and at Publicans’ tables,
5:30
Tatian † AD 180 The Diatessaron 7
[25] [Arabic, p. 28] And after that, Jesus went out, and saw a publican, named Levi, sitting [26] among the publicans: and he said unto him, Follow me. And he left [27] everything, and rose, and followed him. And Levi made him a great feast in his house. And there was a great multitude of the publicans and others sitting with him. [28]
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
… Luke, on the other hand, seems to have recorded this scene somewhat differently. For his version proceeds thus: “But their scribes and Pharisees murmured against His disciples, saying, Why do ye eat and drink with publicans and sinners?”
5:31
Tatian † AD 180 The Diatessaron 7
… and he said unto him, Follow me. And he left [27] everything, and rose, and followed him. And Levi made him a great feast in his house. And there was a great multitude of the publicans and others sitting with him. [28] And the scribes and Pharisees murmured, and said unto his disciples, Why do ye eat [29] and drink with the publicans and sinners?
St Irenaeus of Lyons † AD 202 Against Heresies 3.5.2
… But that the Lord came as the physician of the sick, He does Himself declare saying, “They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance.”
Tertullian † AD 220 The Five Books Against Marcion 4.11
… He had nowhere read of Christ’s being foretold as the light, and hope, and expectation of the Gentiles! He , however, rather spoke of the Jews in a favourable light, when he said, “The whole needed not a physician, but they that are sick.”
Tertullian † AD 220 On the Resurrection of the Flesh 9
… He will love the flesh which is, so very closely and in so many ways, His neighbour—(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since “they that are whole need not the physician, but they that are sick;”
St Jerome † AD 420 The Letters of St. Jerome 147.3
… But should the sinful thought have become the sinful deed? Should men in their pride have trampled thus on my tenderness? Nevertheless “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live;” and as it is not they that are whole who need a physician but they that are sick,
St Jerome † AD 420 The Life of S. Hilarion 13
… He had no expectation of her coming when she suddenly threw herself at his feet. “Forgive my boldness,” she said: “take pity on my necessity. Why do you turn away your eyes? Why shun my entreaties? Do not think of me as a woman, but as an object of compassion. It was my sex that bore the Saviour.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.23
… Why rather is it not said to them in the Church: Take hence these innocents: “they that are whole need not a physician, but they that are sick;”—Christ “came not to call the righteous, but sinners?”
5:32
St Barnabas † AD 61 The Epistle of Barnabas 5
… Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came “not to call the righteous, but sinners to repentance.”
Tatian † AD 180 The Diatessaron 7
… And there was a great multitude of the publicans and others sitting with him. [28] And the scribes and Pharisees murmured, and said unto his disciples, Why do ye eat [29] and drink with the publicans and sinners? Jesus answered and said unto them, The physician seeketh not those who are well, but those that are afflicted with grievous [30, 31] sickness.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
“I am not come to call righteous men, but sinners to repentance.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.35
… He prefigured the carnal people of Israel. For he also was grieved at the salvation of the Ninevites, that is, at the redemption and deliverance of the Gentiles, from among whom Christ came to call, not righteous men, but sinners to repentance.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.40
This reasoning will carry more weight, after I have collected the mass of Scripture testimonies which I have undertaken to adduce. We have already quoted: “I came not to call the righteous, but sinners.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
… the charge, however, which was to be taken to be meant both of Him and of them, being addressed directly not to Him, but to them. For the fact is that Luke himself, no less than the others, represents the Lord as making the reply, and saying, “I came not to call the righteous, but sinners to repentance.”
5:33
Tatian † AD 180 The Diatessaron 7
… [28] And the scribes and Pharisees murmured, and said unto his disciples, Why do ye eat [29] and drink with the publicans and sinners? Jesus answered and said unto them, The physician seeketh not those who are well, but those that are afflicted with grievous [30, 31] sickness. I came not to call the righteous, but the sinners, to repentance.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
… “And they said unto Him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but thine eat and drink?”
5:34
Tatian † AD 180 The Diatessaron 7
… Jesus answered and said unto them, The physician seeketh not those who are well, but those that are afflicted with grievous [30, 31] sickness. I came not to call the righteous, but the sinners, to repentance. And they said unto him, Why do the disciples of John fast always, and pray, and the [32] Pharisees also, but thy disciples eat and drink?
Tertullian † AD 220 The Five Books Against Marcion 4.11
… But as it is, while modestly giving a reason why “the children of the bridegroom are unable to fast during the time the bridegroom is with them,” but promising that “they should afterwards fast, when the bridegroom was taken away from them,”
5:35
Tatian † AD 180 The Diatessaron 7
… I came not to call the righteous, but the sinners, to repentance. And they said unto him, Why do the disciples of John fast always, and pray, and the [32] Pharisees also, but thy disciples eat and drink? He said unto them, Ye cannot make [33] the sons of the marriage feast fast, while the bridegroom is with them.
5:36
Tatian † AD 180 The Diatessaron 7
… And they said unto him, Why do the disciples of John fast always, and pray, and the [32] Pharisees also, but thy disciples eat and drink? He said unto them, Ye cannot make [33] the sons of the marriage feast fast, while the bridegroom is with them. Days will come, when the bridegroom is taken away from them; then will they fast in those [34] days.
St Irenaeus of Lyons † AD 202 Against Heresies 4.35.2
… nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: “No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles.”
5:38
Tatian † AD 180 The Diatessaron 7
… No man inserteth a new patch and seweth it in a worn garment, lest the newness of the new take from the worn, and [35] there occur a great rent. And no man putteth fresh wine into old skins, lest the wine burst the skins, and the skins be destroyed, and the wine spilled; but they put [36] the fresh wine in the new skins, and both are preserved.
5:1
St Ambrose † AD 397
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.
St John Chrysostom † AD 407 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.
St Bede † AD 735
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.
Theophylact † 1107
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.
St John Chrysostom † AD 407
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. 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.
Theophylact † 1107
Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.
St John Chrysostom † AD 407
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.
St Gregory Nazianzen † AD 390 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.
St Bede † AD 735
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. 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.)
St Augustine † AD 430 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.
The Latin text
Ambrosius in Lucam
Ubi dominus impertivit multis varia genera sanitatum, nec tempore, nec loco coepit a studio sanandi turba cohiberi: vespera incubuit, sequebantur: stagnum occurrit, et turbae urgebant: unde dicitur factum est autem cum turbae irruerent in eum
Chrysostomus
Erant enim ei connexi, diligentes eum et mirantes, et tenere cupientes. Quis enim discessisset, dum huiusmodi miracula faciebat? Quis noluisset solam prospicere faciem, et os talia loquens? Neque enim in agendo miracula solum admirabilis erat; sed visus eius abundabat plurima gratia; unde et loquentem eum audiunt in silentio, seriem locutionis non irrumpentes; dicitur enim ut audirent verbum Dei, et ipse stabat secus stagnum Genezareth
Beda
Stagnum Genezareth idem dicunt esse quod mare Galilaeae, vel mare Tiberiadis; sed mare Galilaeae ab adiacente provincia dicitur; mare autem Tiberiadis a proxima civitate. Porro Genezareth a laci ipsius natura, quae crispantibus aquis de seipso sibi excitare auram perhibetur, Graeco vocabulo quasi generans sibi auram dicitur: neque enim in stagni morem sternitur aqua, sed frequentibus auris spirantibus agitatur, haustu dulcis, et ad potandum habilis. Sed Hebraeae linguae consuetudine omnis aquarum congregatio, sive dulcis, sive salsa, mare nuncupatur
Theophylactus
Fugit autem dominus gloriam quanto magis ipsa eum sequebatur; et ideo a turbis se separans ascendit in navem. Et vidit duas naves stantes secus stagnum: piscatores autem descenderant, et lavabant retia
Chrysostomus
Quod signum erat vocationis. Secundum vero Matthaeum invenit eos reficientes retia; tantus enim erat paupertatis excessus, ut laniata repararent, nova nequeuntes habere. Volens autem diligenter congregare spectaculum, ut nemo remaneret post tergum, sed omnes facie ad faciem cernerent, ascendit in navim; unde dicitur ascendens autem in unam navim, quae erat Simonis, rogavit eum a terra reducere pusillum
Theophylactus
Vide autem Christi mansuetudinem, quomodo rogat Petrum; et Petri obedientiam, quomodo in omnibus fuit obediens
Chrysostomus
Postquam vero multa peregerat miracula, iterum doctrinam proponit, et existens in mari piscatur existentes in terra; unde sequitur et sedens docebat turbas de navicula
Gregorius Nazianzenus
Cunctis condescendens, ut a profundis extrahat piscem, hominem scilicet natantem in mobilibus rebus, et amaris huius vitae procellis
Beda
Mystice autem duae naves circumcisionem et praeputium figurant; quas videt dominus, quia in utroque populo novit qui sunt eius, et ad futurae vitae tranquillitatem quasi ad littus videndo, hoc est misericorditer visitando, provehit. Piscatores sunt Ecclesiae doctores, qui nos per rete fidei comprehendunt, et quasi littori, sic terrae viventium advehunt. Sed haec retia modo laxantur in capturam, modo lota plicantur: quia non omne tempus est habile doctrinae; sed nunc exercenda est lingua doctoris, et nunc suimet cura gerenda. Navis Simonis est Ecclesia primitiva, de qua Paulus dicit: qui operatus est Petro in apostolatum circumcisionis; bene una dicta, quia multitudinis credentium erat cor unum et anima una
Augustinus de quaest. Evang
De qua docebat turbas, quia de auctoritate Ecclesiae docet gentes. Quod autem dominus ascendens in navim rogat eum a terra reducere pusillum, significat temperate utendum verbo ad turbas, ut nec terrena eis praecipiantur, nec a terrenis in profunda sacramentorum recedatur. Vel prius in proximis regionibus gentibus praedicandum, ut quod postea dicit duc in altum, ad remotiores gentes postea praedicandum praecipiat
5:4
St Cyril of Alexandria † AD 444
Having sufficiently taught the people, He returns again to His mighty works, and by the employment of fishing fishes for His disciples. Hence it follows, When he had left off speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
St John Chrysostom † AD 407 Hom. 6. in Matt.
For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing.
Theophylact † 1107
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.
St Augustine † AD 430 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.
St Ambrose † AD 397
Now in a mystery, the ship of Peter, according to Matthew, is beaten about by the waves, (Matt. 8:24.) according to Luke, is filled with fishes, in order that you might understand the Church at first wavering, at last abounding. The ship is not shaken which holds Peter; that is which holds Judas. In each was Peter; but he who trusts in his own merits is disquieted by another’s. Let us beware then of a traitor, lest through one we should many of us be tossed about. Trouble is found there where faith is weak, safety here where love is perfect. Lastly, though to others it is commanded, Let down your nets, to Peter alone it is said, Launch out into the deep, i. e. into deep researches. What is so deep, as the knowledge of the Son of God! But what are the nets of the Apostles which are ordered to be let down, but the interweaving of words and certain folds, as it were, of speech, and intricacies of argument, which never let those escape whom they have once caught. And rightly are nets the Apostolical instruments for fishing, which kill not the fish that are caught, but keep them safe, and bring up those that are tossing about in the waves from the depths below to the regions above. But he says, Master, we have toiled the whole night and have caught nothing; for this is not the work of human eloquence but the gift of divine calling. But they who had before caught nothing, at the word of the Lord inclosed a great multitude of fishes.
St Cyril of Alexandria † AD 444
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.
St Augustine † AD 430 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.
St Bede † AD 735
The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.
St Ambrose † AD 397
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.
St Bede † AD 735
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.
St Ambrose † AD 397
We may understand also by the other ship another Church, since from one Church several are derived.
St Cyril of Alexandria † AD 444
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.
St Bede † AD 735
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.
The Latin text
Cyrillus
Postquam sufficienter populum docuerat, regreditur iterum ad magnificentias proprias, et per piscatoria ministeria piscatur discipulos; unde sequitur ut autem cessavit loqui, dixit ad Simonem: duc in altum, et laxate retia vestra in capturam
Chrysostomus
Condescendens enim hominibus, sicut magos per sidus vocavit, sic et piscatores per piscatoriam artem
Theophylactus
Petrus autem non distulit; unde sequitur et respondens Simon dixit illi: praeceptor, per totam noctem laborantes nihil cepimus. Non autem addidit: non te audiam, nec secundis laboribus me exponam; sed magis subdit in verbo autem tuo laxabo rete: quia vero turbam de navicula dominus instruxerat, non sine mercede naviculae dominum dereliquit, dupliciter beneficians ipsum: quia primo dedit ei multitudinem piscium, et deinde discipulum ipsum fecit. Et cum hoc fecisset, concluserunt piscium multitudinem copiosam. Tot autem pisces cepit ut non posset eos foras educere, sed a sociis auxilium peteret; unde sequitur rumpebatur autem rete eorum: et annuerunt sociis qui erant in alia navi, ut venirent et adiuvarent eos. Per nutum ipsos vocant: quia ex stupore propter capturam piscium loqui non poterant. Et sequitur de eorum auxilio, cum dicitur et venerunt, et impleverunt ambas naviculas, ita ut pene mergerentur
Augustinus de Cons. Evang
Ioannes quidem videtur simile miraculum dicere; sed illud longe aliud est, quod factum est post resurrectionem domini ad mare Tiberiadis: ibi enim non solum ipsum tempus valde diversum est, sed etiam res ipsa plurimum distat: nam retia illic in dexteram partem missa, centum quinquaginta tres pisces ceperunt, magnos quidem; sed pertinuit ad Evangelistam dicere, quod cum tam magni essent, retia non sunt disrupta; respicientem scilicet ad hoc factum quod Lucas commemorat, ubi prae multitudine piscium retia rumpebantur
Ambrosius
Mystice autem navis Petri, secundum Matthaeum fluctuat, secundum Lucam repletur piscibus, ut et principia Ecclesiae fluctuantis, et posteriora exuberantis agnoscas. Non turbatur ista quae Petrum habet; turbatur illa quae Iudam habet: in utraque Petrus; sed qui suis meritis firmus est, turbatur alienis. Caveamus igitur proditorem, ne per unum plurimi fluctuemus. Illic turbatio ubi modica fides; hic securitas ubi perfecta dilectio. Denique etsi aliis imperatur ut laxent retia sua, soli tamen Petro dicitur duc in altum, hoc est in profundum disputationum. Quod est tam altum quam scire Dei filium? Quae sunt autem apostolorum quae laxari iubentur retia, nisi verborum complexiones, et quasi quidam orationis sinus, et disputationum recessus, qui eos quos ceperint non amittant? Et bene apostolica instrumenta piscandi retia sunt, quae non captos perimunt, sed reservant, et fluctuantes de infimis ad superna transducunt. Dicit autem praeceptor, per totam noctem laborantes nihil cepimus: quia non hoc humanae facundiae opus, sed supernae vocationis est munus. Qui autem nihil ante ceperant, magnam in verbo domini concludunt piscium multitudinem
Cyrillus
Hoc autem fuit figura futuri: non enim incassum laborabunt evangelicae doctrinae rete tendentes; sed greges gentium aggregabunt
Augustinus de quaest. Evang
Quod autem retia rumpebantur piscium copia, et naviculae impletae sunt, ita ut pene mergerentur, significat hominum carnalium multitudinem tantam futuram in Ecclesia, ut etiam disruptione pacis per haereses et schismata scinderetur
Beda
Rumpitur autem rete, sed non labitur piscis, quia suos dominus inter persequentium scandala servat
Ambrosius
Alia autem navis est Iudaea, ex qua Ioannes et Iacobus eliguntur. Hi igitur de synagoga ad navim Petri, hoc est ad Ecclesiam, convenerunt, ut implerent ambas naviculas: omnes enim in nomine Iesu genuflectunt, sive Iudaeus sive Graecus
Beda
Vel alia navis est Ecclesia gentium, quae et ipsa, una navicula non sufficiente, piscibus impletur electis: quia novit dominus qui sunt eius. Et apud ipsum certus est suorum numerus electorum; dumque tot in Iudaea credituros non invenit quot ad fidem vitamque praedestinatos novit aeternam, quasi alterius navis receptacula piscibus quaerens suis, corda quoque gentium fidei gratia replet. Et bene rupto reti socia navis advocatur, quando Iudas proditor, Simon magus, Ananias et Saphira, et multi discipulorum abierunt retro: ac deinde Barnabas et Paulus ad gentium sunt apostolatum segregati
Ambrosius
Possumus tamen et aliam Ecclesiam intelligere navim alterius: ab una enim plures Ecclesiae derivantur
Cyrillus
Innuit autem sociis ut auxiliarentur eis: multi enim sequuntur apostolorum labores; et prius illi qui Evangeliorum ediderunt Scripturas, post quos alii praesides et populorum pastores, et in deitatis doctrina periti
Beda
Harum autem impletio navium in fines saeculi crescit; sed quod impletae merguntur, hoc est in submersione premuntur (non enim sunt submersae, sed periclitatae), apostolus exponit dicens: in novissimis diebus erunt tempora periculosa, et erunt homines seipsos amantes, etc.: nam mergi naves, est homines in saeculo, ex quo electi per fidem fuerant, morum pravitate relabi
5:8
St Bede † AD 735
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.
St Cyril of Alexandria † AD 444
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.
St Gregory of Nyssa † AD 395
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.
St Augustine † AD 430 de con. Ev. lib. ii. 17.
He does not mention Andrew by name, who however is thought to have been in that ship, according to the accounts of Matthew and Mark. It follows, And Jesus said unto Simon, Fear not.
St Ambrose † AD 397
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.
St Bede † AD 735
This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of this event shews what is daily going on in the Church, of which Peter is the type.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 ubi sup.
Matthew and Mark here briefly state the matter, and how it was done. Luke explains it more at large. There seems however to be this difference, that he makes our Lord to have said to Peter only, From henceforth thou shalt catch men, whereas they related it as having been spoken to both the others. But surely it might have been said at first to Peter, when he marvelled at the immense draught of fishes, as Luke suggests, and afterwards to both, as the other two have related it. Or we must understand the event to have taken place as Luke relates, and that the others were not then called by the Lord, but only it was foretold to Peter that he should catch men, not that he should no more be employed in fishing; and hence there is room for supposing that they returned to their fishing, so that afterwards that might happen which Matthew and Mark speak, of. For then the ships were not brought to land, as if with the intention of returning, but they followed Him as calling or commanding them to come. (Matt. 4:20, Mark 1:18.) But if according to John, Peter and Andrew followed Him close by Jordan, how do the other Evangelists say that He found them fishing in Galilee, and called them to the discipleship? Except we understand that they did not see the Lord near Jordan so as to join Him inseparably, but knew only who He was, and marvelling at Him returned to their own.
St Ambrose † AD 397
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.
St Augustine † AD 430 de Quæst. 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.
St Bede † AD 735
But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness.
St Augustine † AD 430 ubi sup.
But the Lord did not depart from them, shewing 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.
The Latin text
Ambrosius
Admirabatur Petrus dona divina; et quo plus metuerat, praesumebat minus; unde dicitur quod cum videret Simon Petrus, procidit ad genua Iesu, dicens: exi a me, domine, quia homo peccator sum
Cyrillus
Reducens enim ad conscientiam patrata delicta, tremit et trepidat, et velut immundus mundum non credit se posse suscipere: acceperat enim a lege, distinguendum esse inter maculatum et sanctum
Gregorius Nyssenus
Cum enim mandasset demergere retia, tanta copia piscium capta est, quantum ipse maris dominus et terrae voluerat. Vox enim verbi semper est vox virtutis, cuius praecepto in origine mundi lux et ceterae creaturae prodibant. In his admiratur Petrus; unde sequitur stupor enim circumdederat eum, et omnes qui cum illo erant, in captura piscium quam ceperant; similiter autem Iacobum et Ioannem filios Zebedaei, qui erant socii Simonis
Augustinus de Cons. Evang
Andream non nominat, qui tamen intelligitur in ea navi fuisse, secundum Matthaei et Marci narrationem. Et ait ad Simonem Iesus: noli timere
Ambrosius
Dic et tu exi a me, domine, quia peccator sum, ut respondeat Deus noli timere. Indulgenti domino peccatum fatere. Vides quam bonus dominus, qui tantum tribuit hominibus ut vivificandi habeant potestatem; unde sequitur ex hoc iam homines eris capiens
Beda
Hoc ad ipsum Petrum specialiter pertinet: exponit enim ei dominus quid haec captura piscium significet; quod scilicet ipse sicut nunc per retia pisces, sic aliquando per verba sit capturus homines: totusque facti huius ordo quid in Ecclesia, cuius ipse typum tenet, quotidie geratur, ostendit
Chrysostomus
Considera autem eorum fidem et obedientiam; habentes enim opus prae manibus appetibilis piscationis, cum audissent mandantem, non distulerunt, sed relictis omnibus sequebantur. Talem enim obedientiam requirit a nobis Christus, ut eam non praetermittamus, etiam si aliquid valde necessarium urgeat; unde et sequitur et subductis ad terram navibus, relictis omnibus, secuti sunt eum
Augustinus de Cons. Evang
Matthaeus et Marcus breviter hoc perstringunt quemadmodum gestum sit, quod Lucas hic apertius explicavit. Hoc tamen videtur distare quod tantum Petro a domino dictum commemorat ex hoc iam homines eris capiens, quod illi ambobus fratribus dictum esse narraverunt. Sed potuit utique prius hoc Petro dici, cum de capta ingenti multitudine piscium miraretur, quod Lucas insinuavit; ambobus postea, quod illi duo commemoraverunt. Vel intelligendum est hoc primo fuisse factum quod Lucas commemorat; nec tunc eos a domino vocatos, sed tantum fuisse praedictum Petro quod homines esset capturus: non autem quod numquam pisces esset capturus: unde datur locus intelligere eos ad capturam piscium remeasse, ut postea fieret quod Matthaeus et Marcus narrant: tunc enim non subductis ad terram navibus, tamquam cura redeundi, sed ita eum secuti sunt, tamquam vocantem aut iubentem. Sed si, secundum Ioannem, iuxta Iordanem secuti sunt eum Petrus et Andreas; quomodo ab aliis Evangelistis dicitur quod eos in Galilaea piscantes invenit et ad discipulatum vocavit, nisi quia intelligendum est, non sic eos vidisse dominum iuxta Iordanem ut ei inseparabiliter cohaererent, sed tantum cognovisse quis esset, eumque miratos ad propria remeasse?
Ambrosius
Mystice autem quos Petrus in verbo capit, negat suam praedam, negat suum munus. Exi, inquit, a me, domine. Noli timere et tu quae tua sunt domino deferre, quia quae sua sunt nobis ille concessit
Augustinus de quaest. Evang
Vel aliter. Ex persona Ecclesiae carnalibus hominibus plenae Petrus dicit exi a me, quia homo peccator sum; tamquam Ecclesia turbis carnalium impleta, et eorum moribus pene submersa, regnum spiritualium, in quibus maxime persona Christi eminet, a se quodammodo repellat. Non enim hoc voce linguae dicunt homines bonis ministris Dei, ut eos a se repellant; sed voce morum et actuum suadent a se recedi, ne per bonos regantur, et eo vehementius quo deferunt eis honorem; ut honorificentiam eorum significaverit Petrus cadens ad pedes domini, mores autem in eo quod dixit exi a me
Beda
Confortat autem dominus timorem carnalium, ne quis vel de suae conscientia culpae tremens, vel de aliorum innocentia stupens sanctitatis iter formidet aggredi
Augustinus de quaest. Evang
Dominus autem dum non recessit ab eis, significat, in bonis et spiritualibus viris non esse oportere hanc voluntatem ut peccatis turbarum commoti, quo quasi securius tranquilliusque vivant, munus ecclesiasticum deserant. Quod autem subductis ad terram navibus, relictis omnibus secuti sunt eum, potest significare finem temporis quo ab huius mundi salo, qui Christo inhaeserunt penitus recessuri sunt
5:12
St Ambrose † AD 397
The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed.
St Athanasius † AD 373 Ep. ad Adelph. 3.
Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him.
St Ambrose † AD 397
In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shews his wound, and asks for a remedy, saying, If thou wilt, thou canst make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord.
St Cyril of Alexandria † AD 444
For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm.
Titus of Bostra † AD 378
Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will.
St Ambrose † AD 397
He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law submits not to the law, but makes the law; He did not touch because without touching He was unable to make him clean, but to shew that he was neither subject to the law, nor feared the contagion as man; for He could not be contaminated Who delivered others from the pollution. On the other hand, He touched also, that the leprosy might be expelled by the touch of the Lord, which was wont to contaminate him that touched.
Theophylact † 1107
For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God.
St Ambrose † AD 397
In the words which follow, I will, be thou clean, you have the will, you have also the result of His mercy.
St Cyril of Alexandria † AD 444 Thes. 12. c. 14.
From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He hath done all things whatsoever He pleased. (Ps. 115:3; 135:6.) But He who exercises the power of His Father, how can He differ from Him in nature? Besides, whatsoever things are of the same power, are wont to be of the same substance. Again; let us then admire in these things Christ working both divinely and bodily. For it is of God so to will that all things are done accordingly, but of man to stretch forth the hand. From two natures therefore is perfected one Christ, for that the Word was made flesh.
St Gregory of Nyssa † AD 395 Orat. 1. in Resur. Christ.
And because the Deity is united with each portion of man, i. e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when by touching it afforded a remedy, but the soul, by the mighty power of its will, marked the Divine strength. For as the sense of touch is the property of the body, so the motion of the will of the soul. The soul wills, the body touches.
St Ambrose † AD 397
He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichæus. But there is nothing intervening between God’s work and His command, that we may see in the inclination of the healer the power of the work. Hence it follows, And immediately the leprosy departed from him. But lest leprosy should become rife among us, let each avoid boasting after the example of our Lord’s humility. For it follows, And he commanded him that he should tell it to no one, that in truth he might teach us that our good deeds are not to be made public, but to be rather concealed, that we should abstain not only from gaining money, but even favour. Or perhaps the cause of His commanding silence was that He thought those to be preferred, who had rather believed of their own accord than from the hope of benefit.
St Cyril of Alexandria † AD 444
Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.
St John Chrysostom † AD 407 Hom. 26. in Matt.
And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and shew thyself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed.
St Ambrose † AD 397
And that the Priest also should know that not by the order of the law, but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shews that He does not abrogate the law, but fulfil it. As it follows, And offer for thy cleansing according as Moses commanded.
St Augustine † AD 430 de Qu. Ev. l. ii. qu. 3.
He seems here to approve of the sacrifice which had been commanded through Moses, though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that most holy sacrifice which is His body. For it was not fitting that typical sacrifices should be taken away before that which was typified should be confirmed by the witness of the Apostles’ preaching, and the faith of believers.
St Ambrose † AD 397
Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony unto them. The heretics understand this erroneously, saying, that it was meant as a reproach to the law. But how would he order an offering for cleansing, according to Moses’ commandments, if he meant this against the law?
St Cyril of Alexandria † AD 444
He says then, for a testimony unto them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to deliver her. But the Saviour, in His divine power, declared, I will, be thou clean. (Numb. 12:13.)
St John Chrysostom † AD 407 ubi sup.
Or, for a testimony against them, i. e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured thee, I send thee for the examination of the priests, that thou shouldest bear me witness that I have not played false to the law. And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him.
St Bede † AD 735
Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might shew both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit ho had received.
St Gregory the Great † AD 604 Mor. xxviii. c. 13.
Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbours.
St Bede † AD 735
Now that He retired to pray, you would not ascribe to that nature which says, I will, be thou clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations.
St Gregory Nazianzen † AD 390 26.
And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labour to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.
St Bede † AD 735
How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; (Rom. 3:23.) that so by the hand put forth, i. e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice.
St Ambrose † AD 397
But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind.
Theophylact † 1107
But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.
The Latin text
Ambrosius in Lucam
Quarto signo, ex quo in Capharnaum dominus venit leprosus sanatur. Si autem quarto die solem illuminavit, et clariorem ceteris fecit, hoc clarius opus aestimare debemus, de quo dicitur et factum est cum esset in una civitate, et ecce vir plenus lepra. Bene ubi leprosus mundatur, certus non exprimitur locus, ut ostendatur non unum populum specialis alicuius civitatis, sed omnes populos fuisse sanatos
St Athanasius
Adoravit autem leprosus dominum Deum existentem in corpore; et neque propter carnem putavit esse creaturam verbum Dei; nec pro eo quod verbum erat, vilipendit carnem quam vestiebat; immo ut in templo creato adorabat omnium creatorem, in faciem procidens; sequitur enim et videns Iesum et procidens in faciem, rogavit eum
Ambrosius
Quod in faciem procidit, humilitatis est et pudoris, ut unusquisque de vitae suae maculis erubescat: sed confessionem verecundia non repressit: ostendit vulnus, remedium postulavit, dicens domine, si vis, potes me mundare. De voluntate domini non quasi pietatis incredulus dubitavit; sed quasi iniquitatis suae conscius non praesumpsit: religionis autem et fidei plena confessio est quae in voluntate domini posuit potestatem
Cyrillus
Noverat enim lepram experimentis medicorum non cedere; sed vidit divina maiestate pelli Daemones, et ceteros ab aliis valetudinibus curari, quae coniecit divina dextera fieri
Titus
Addiscamus etiam ex verbis leprosi corporalium infirmitatum medelam non quaerere, sed divino beneplacito totum committere, qui novit opportuna, et omnia iudicio disposuit
Ambrosius
Eo autem sanat genere quo fuerat obsecratus; unde sequitur et extendens Iesus manum, tetigit illum. Lex tangi leprosos prohibet; sed qui dominus legis est, non obsequitur legi, sed legem facit. Non ergo tetigit, quia sine tactu mundare non poterat, sed ut probaret quia subiectus non erat legi, nec contagium timebat ut homines, sed quia contaminari non poterat qui alios liberabat; simul e contrario ut lepra tactu domini fugaretur, quae solebat contaminare tangentem
Theophylactus
Ipsius enim sacra caro est purgativa, et vitam tribuens, sicut existens verbi Dei caro
Ambrosius
In hoc autem quod subdit volo, mundare, habes voluntatem, habes et pietatis effectum
Cyrillus
A maiestate autem processit imperiosum mandatum. Qualiter igitur in servis computatur unigenitus filius, qui volendo tantummodo cuncta potest? Legitur de Deo patre, quod omnia quaecumque voluit fecit. Qui vero sui patris potestate fungitur, quomodo diversificabitur in natura ab eo? Solent etiam quaecumque sunt eiusdem virtutis, eiusdem esse substantiae. Mirare tamen in his Christum divine et corporaliter operantem: divinum enim est ita velle ut praesto fiant omnia, humanum autem extendere dexteram. Unus itaque Christus ex utrisque perficitur, eo quod verbum caro factum est
Gregorius Nyssenus
Et quia cum utraque hominis particula, anima scilicet et corpore, unita est deitas, per utraque patebant supernae naturae indicia. Corpus enim reconditum in se lumen declarabat, cum palpando praestabat remedia, sed anima praepotenti voluntate divinam ostendebat virtutem: velut enim sensus tactus proprius corporis est, sic et animae voluntarius motus: vult anima, tangit corpus
Ambrosius
Dicit ergo volo, propter Photinum; imperat propter Arium; tangit propter Manichaeum. Nihil autem medium est inter opus Dei atque praeceptum, ut intelligas medentis affectum, virtutem operis; unde sequitur et confestim lepra discessit ab illo. Sed ne lepra transire possit in medicum, unusquisque dominicae humilitatis exemplo iactantiam vitet; nam sequitur et praecepit illi ut nemini diceret: ut scilicet doceret non vulganda nostra beneficia, sed premenda, ut non solum a mercede abstineamus pecuniae, sed etiam gratiae. Aut fortasse illa silentii causa est imperati, quod meliores putabat, qui fide magis spontanea quam speratis beneficiis credidissent
Cyrillus
Leproso etiam silente sufficiebat ipsa negotii vox ad narrandum omnibus agnoscentibus per eum potestatem curantis
Chrysostomus in Matth
Et quia ut plurimum homines, dum aegrotant, Dei sunt memores, ut autem convalescunt hebetantur, mandat ut Deum prae oculis habeat, dans gloriam Deo; unde sequitur sed vade, ostende te sacerdoti: ut scilicet mundatus leprosus committeret se sacerdotis aspectui; ac sic per illius censuram numeraretur inter suos
Ambrosius
Et ut etiam intelligeret sacerdos non legis ordine, sed gratia Dei supra legem esse curatum; et dum mandatur sacrificium secundum praeceptum Moysi, ostendit dominus quia legem non solveret, sed impleret; unde sequitur et offer pro emundatione tua sicut praecepit Moyses
Augustinus de quaest. Evang
Videtur hic approbare sacrificium quod per Moysen praeceptum est, cum id non recipiat Ecclesia: quod ideo iussisse intelligi potest, quia nondum coeperat esse sacrificium sanctum sanctorum, quod corpus eius est: non enim oportebat auferri significativa sacrificia priusquam illud quod significabatur confirmatum esset contestatione apostolorum praedicantium, et fide credentium populorum
Ambrosius
Vel quia lex spiritualis est, videtur sacrificium mandasse spirituale; unde dixit sicut praecepit Moyses; denique addidit in testimonium illis
Titus
Haeretici perperam hoc accipiunt, dicentes in opprobrium legis esse dictum. Qualiter autem iuberet offerre pro emundatione secundum praeceptum Moysi?
Chrysostomus in Matthaeum
Dicit ergo in testimonium illis, quia ex hoc facto ostenditur Christum incomparabili excellentia Moysi praeferri; quia enim Moyses insufficiens erat a sorore leprae pellere morbum, orabat dominum ut eam liberaret; sed salvator in potestate divina protulit volo, mundare
Cyrillus
Vel in testimonium illis, hoc est ad reprehensionem eorum, et ad probationem quod legem revereor. Cum enim te curaverim, mitto te ad sacerdotum experientiam, ut attesteris mihi quod non sum praevaricatus in legem. Et quamvis dominus impendens remedia, moneret nemini dicere, instruens nos evitare superbiam; fama tamen eius volabat, undique installans auditui cunctorum miraculum; unde sequitur perambulabat magis sermo de illo
Beda
Unius autem perfecta salvatio multas ad dominum cogit turbas: unde sequitur et conveniebant turbae multae, ut audirent et curarentur ab infirmitatibus suis. Ut enim leprosus exterius se sanatum doceret, perceptum beneficium, ut Marcus ait, etiam iussus non tacet
Gregorius Moralium
Redemptor autem noster per diem miracula in urbibus exibet, et ad orationis studium in nocte pernoctat: unde sequitur ipse autem secedebat in desertum, et orabat: ut perfectis videlicet praedicatoribus innuat quatenus nec activam amore speculationis funditus deserant, nec contemplationis gaudia operationis nimietate contemnant; sed quieti contemplantes sorbeant quod occupati erga proximos loquentes profundant
Beda
Quod autem secedit orare, non ei naturae tribuas quae dicit volo, mundare, sed ei quae extendens manum tetigit leprosum: non quod iuxta Nestorium gemina sit filii persona; sed eiusdem personae, sicut naturae, sic et operationes sunt duae
Gregorius Nazianzenus
Et opera quidem in populo, orationes autem in deserto peragebat ut plurimum; sanciens quod liceat parumper quiescere, ut mente sincera cum Deo colloquamur. Neque enim ipse indigebat remotione, quia non erat in eo quod remitteretur, cum Deus esset: sed ut pateat nobis et operationis hora et altioris solertiae
Beda
Typice autem leprosus humanum genus languidum peccatis designat, plenum lepra: quia omnes peccaverunt, et egent gratia Dei, ut scilicet extenta manu, idest verbo Dei humanam contingente naturam, a prisci erroris varietate mundentur, et offerant Deo pro emundatione corpora sua hostiam vivam
Ambrosius
Si autem leprae medicina verbum est, contemptus verbi lepra mentis est
Theophylactus
Vide autem, quod postquam mundatus est aliquis, tunc dignus est offerre hoc munus, scilicet corpus et sanguinem domini, quod est divinae unitum naturae
5:17
St Cyril of Alexandria † AD 444
The Scribes and Pharisees who had become spectators of Christ’s miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him.
St John Chrysostom † AD 407
But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things.
St Bede † AD 735
The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may shew him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c.
St Ambrose † AD 397
Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with thee does not thy fellowman prevail, when with God a servant has both the liberty to intercede in thy behalf, and the power of obtaining what he asks? If thou despairest of the pardon of heavy sins, bring the prayers of others, bring the Church to pray for thee, and at sight of this the Lord may pardon what otherwise He might deny to thee.
St John Chrysostom † AD 407 Hom. 29. in Matt.
But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed.
St Augustine † AD 430 de con. Ev. lib. ii. c. 25.
But our Lord’s saying, Man, thy sins are forgiven, conveys the meaning that the man had his sins forgiven him, because in that he was man, he could not say, “I have not sinned,” but at the same time also, that He who forgave sins might be known to be God.
St John Chrysostom † AD 407 ubi sup.
Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the fountain of evil, and the waters of sickness will cease to flow. But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts Hence it follows, And they began to reason, saying, Who is this which speaketh blasphemies?
St Cyril of Alexandria † AD 444
By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. (Lev. 24:16.)
St Ambrose † AD 397
From the Pharisees themselves therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of their own assertions. Hence it follows, Who can forgive sins, but God only? Great is the madness of an unbelieving people, who though they have confessed that it is of God alone to forgive sins, believe not God when He forgives sins.
St Bede † AD 735
For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.
St Ambrose † AD 397
The Lord wishing to save sinners shews Himself to be God, by His knowledge of the secret thoughts; as it follows, But that ye may know.
St Cyril of Alexandria † AD 444
As if to say, O Pharisees, since ye say, Who can forgive sins, but God alone? I answer you, Who can search the secrets of the heart, but God alone, Who says by His prophet, I am the Lord, that searcheth the hearts, and trieth the reins. (Jer. 17:10.)
St John Chrysostom † AD 407 ubi sup.
If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds, Whether is it easier? It is very plain that it is easier to restore the body to health. For as the soul is far nobler than the body, so is the forgiveness of sins more excellent than the healing of the body. But since you believe not the former, because it is hid; I will add that which is inferior, yet more open, in order that thereby that which is secret may be made manifest. And indeed in addressing the sick man, He said not, I forgive thee thy sins, expressing His own power, but, Thy sins are forgiven thee. But they compelled Him to declare more plainly His own power to them, when He said, But that you may know.
Theophylact † 1107
Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut.
St John Chrysostom † AD 407 ubi sup.
He shews the pardon of sins by the healing of the body. Hence it follows, He says unto the sick of the palsy, I say unto thee, Rise. But He manifests the healing of the body by the carrying of the bed, that so that which took place might be accounted no shadow. Hence it follows, Take up thy bed. As if He said, “I was willing through thy suffering to cure those who think that they are in health, while their souls are sick, but since they are unwilling, go and correct thy household.”
St Ambrose † AD 397
Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose. From this fact it is evident, that the Son of man has power on earth to forgive sins; He said this both for Himself and us. For He as God made man, as the Lord of the law, forgives sins; we also have been chosen to receive from Him the same marvellous grace. For it was said to the disciples, Whose sins ye remit, they are remitted unto them. (John 20:23.) But how does He not Himself forgive sins, Who has given to others the power of doing so? But the kings and princes of the earth when they acquit homicides, release them from their present punishment, but cannot expiate their crimes.
St Ambrose † AD 397
They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed.
St John Chrysostom † AD 407 ubi sup.
The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.
St Ambrose † AD 397
But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casteth out fear. But this was no careless or trifling cure of the paralytic, since our Lord is said to have prayed first, not for the petition’s sake, but for an example.
St Augustine † AD 430 l. ii. qu. 4.
With respect to the sick of the palsy, we may understand that the soul relaxed in its limbs, i. e. its operations, seeks Christ, i. e. the meaning of God’s word; but is hindered by the crowds, that is to say, unless it discovers the secrets of the thoughts, i. e. the dark parts of the Scriptures, and thereby arrives at the knowledge of Christ.
St Bede † AD 735
And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.
St Ambrose † AD 397
Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors of the soul, to raise the mind of man, though grown dull through the weakness of the external body, to higher things, by the aid of which being able again easily to raise and humble itself, it may be placed before Jesus worthy to be presented in the Lord’s sight. For the Lord beholdeth the humble.
St Augustine † AD 430 ubi sup.
The men then by whom he is let down may signify the doctors of the Church. But that he is let down with the couch, signifies that Christ ought to be known by man, while yet abiding in his flesh.
St Ambrose † AD 397
But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the sins of men, it is yet much more divine to give resurrection to the bodies, since indeed God is the resurrection. But the bed which is ordered to be taken up is nothing else but the human body.
St Augustine † AD 430 ubi sup.
That the infirm soul may no more rest in carnal joys, as in a bed, but rather itself restrain the carnal affections, and tend toward its own home, i. e. the resting-place of the secrets of its heart.
St Ambrose † AD 397
Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.
The Latin text
Cyrillus
Scribae et Pharisaei, qui facti fuerant prodigiorum Christi visores, audiebant ipsum quoque docentem; unde dicitur et factum est in una dierum, et Iesus sedebat docens; et erant Pharisaei sedentes, et legis doctores, qui venerant ex omni castello Galilaeae, et Iudaeae, et Ierusalem; et virtus domini erat ad sanandum eos. Non quasi mutuo acciperet potestatem alterius, sed quasi Deus et dominus propria operabatur virtute. Fiunt autem homines saepe donorum spiritualium digni; sed plerumque deficiunt ea ratione quam novit donorum largitor; quod in Christo non accidit: affluebat enim in praestandis remediis virtus divina. Quia vero necessarium erat, ubi tanta Scribarum et Pharisaeorum turba convenerat, aliquid fieri ex his quae virtuti attestarentur ipsius coram eis qui eum parvipendebant, factum est quoddam miraculum in paralytico: in quo quia defecisse videbatur medicinalis ars, portabatur a proximis ad supernum et caelestem medicum; unde sequitur et ecce viri portantes in lecto hominem qui erat paralyticus; et quaerebant eum inferre, et ponere ante eum
Chrysostomus
Mirandi vero sunt qui paralyticum adduxerunt, qualiter cum nequissent intrare per ostium, novum aliquid et alienum attentaverunt; unde sequitur et non invenientes qua parte eum inferrent prae turba, ascenderunt supra tectum. Detegentes autem tectum deponunt grabatum, et ponunt in medio paralyticum; unde sequitur et per tegulas submiserunt illum cum lecto in medium ante Iesum. Dicet aliquis demissum fuisse locum a quo per tegulas deposuerunt paralytici lectum
Beda
Hominem autem dominus a paralysi curaturus, primo peccatorum vincula dissolvit, ut ostenderet eum ob nexus culparum artuum dissolutione damnari, nec nisi his relaxatis membrorum posse recuperatione sanari; unde sequitur quorum fidem ut vidit, dixit: homo, remittuntur tibi peccata tua
Ambrosius
Magnus dominus, qui aliorum merito ignoscit aliis; et dum alios probat, aliis relaxat errata. Cur apud te, homo, collega non valeat, cum apud Deum servus et interveniendi meritum et ius habeat impetrandi? Si gravium peccatorum diffidis veniam, adhibe precatores, adhibe Ecclesiam quae pro te precetur, cuius contemplatione, quod tibi dominus negare posset, ignoscat
Chrysostomus in Matthaeum
Occurrebat autem et in hoc ipsius patientis fides: non enim sustinuisset se inferius submitti, nisi credidisset
Augustinus de Cons. Evang
Quod autem dicit homo, dimittuntur tibi peccata, ad hoc insinuandum valet quia homini dimittebantur peccata, qui hoc ipso quod homo erat, non posset dicere: non peccavi: simul etiam ut ille qui homini dimittebat, intelligeretur Deus
Chrysostomus
Nos autem si corporaliter patimur, satagimus nocivum abicere; cum vero male sit animae, differimus; atque ideo nec a corporis nocivis curamur. Abscindamus igitur fontem malorum, et cessabunt aegritudinum fluxus. Metu autem multitudinis suam intentionem aperire Pharisaei non audebant, sed solum in cordibus suis meditabantur; unde sequitur et coeperunt cogitare Scribae et Pharisaei, dicentes: quis est hic qui loquitur blasphemias?
Chrysostomus
In quo mortis praecipitant sententiam. Erat enim mandatum in lege, quod quicumque blasphemaret in Deum, morte puniretur
Ambrosius
Itaque ab ipsis ex operibus suis Dei filius accipit testimonium; nam et validius est ad fidem quod confitentur inviti, et perniciosius ad culpam quod negant qui suis assertionibus relinquuntur; unde sequitur quis potest peccata dimittere, nisi solus Deus? Magna infidae plebis amentia, ut cum confessa fuerit solius Dei esse donare peccata, non credat Deo peccata donanti
Beda
Verum enim dicunt: quia nemo peccata dimittere nisi Deus potest, qui per eos quoque dimittit quibus dimittendi tribuit potestatem. Et ideo Christus vere Deus esse probatur, quia dimittere peccata quasi Deus potest
Ambrosius
Dominus autem salvos volens facere peccatores, ex occultorum cognitione Deum se esse demonstrat; unde sequitur ut autem cognovit Iesus cogitationes eorum, respondens dixit ad illos: quid cogitatis in cordibus vestris?
Cyrillus
Quasi dicat: o Pharisaei, quia dicitis quis potest peccata dimittere, nisi solus Deus? Respondeo vobis: quis potest secreta cordis scrutari, nisi solus Deus? Qui per prophetas dicit: ego dominus scrutans corda et probans renes
Chrysostomus
Si ergo increduli estis erga primum, scilicet remissionem peccati, ecce aliud adicio, dum intima vestra patefacio: quin etiam aliud dum paralytici corpus consolido; unde subdit quid est facilius, dicere: dimittuntur tibi peccata, an dicere: surge et ambula? Palam quidem est quia consolidare corpus facilius est: quanto namque nobilior est anima corpore, tanto est excellentior absolutio criminum: verum, quia illud non creditis eo quod lateat, adiciam quod minus est; apertius tamen, quatenus quod est magis occultum per hoc demonstretur. Et quidem cum allocutus est infirmantem, non dixit: dimitto tibi peccata, propriam exprimens potestatem; sed remittuntur tibi peccata. Cogentibus autem illis, evidentius propriam declarat potestatem, dicens ut autem sciatis quia filius hominis potestatem habet in terris dimittendi peccata
Theophylactus
Vide quod in terra dimittit peccata: dum enim sumus in terra, peccata nostra delere possumus, postquam vero a terra tollimur, non valebimus confiteri: clauditur enim ianua
Chrysostomus
Demonstrat autem peccatorum veniam per corporis sanationem; unde sequitur ait paralytico: tibi dico: surge. Ipsam vero corporis sanationem demonstrat per lecti portationem, ut sic non reputetur phantasia quod factum est; unde sequitur tolle grabatum tuum, et vade in domum tuam; quasi dicat: ego volebam per tuam passionem curare illos qui sani videntur, infirmantur autem in anima; sed quia nolunt, vade tuam correcturus familiam
Ambrosius
Nec mora ulla sanitatis intervenit; unum dictorum remediorumque momentum est; unde sequitur et confestim consurgens coram illis, tulit lectum in quo iacebat, et abiit in domum suam, magnificans Deum
Cyrillus
Quo facto patuit quod filius hominis potest in terra relaxare peccata; quod pro se et pro nobis dixerat. Ipse namque ut Deus factus homo tamquam dominus legis peccata dimittit. Sortiti sumus etiam nos ab eo tam mirabilem gratiam: dictum est enim discipulis: quorum remiseritis peccata, remittuntur eis. Quomodo autem non magis ipse peccata dimittit, qui ceteris potestatem faciendi hoc tradidit?
Chrysostomus
Reges autem terreni et principes homicidas absolventes, a poena praesenti liberant, a criminibus autem expiare non possunt
Ambrosius
Spectant autem surgentem increduli, mirantur abeuntem; unde sequitur et stupor apprehendit omnes, et magnificabant Deum
Chrysostomus in Matthaeum
Paulatim serpunt Iudaei magnificantes Deum, non tamen putant eum Deum esse; obstabat enim eis caro: nec tamen erat modicum aestimare eum praecipuum esse mortalium et a Deo processisse
Ambrosius
Divini autem operis miracula malunt timere quam credere; unde sequitur et repleti sunt timore, dicentes: quia vidimus mirabilia hodie. Si autem credidissent, non timuissent utique, sed dilexissent: perfecta enim dilectio foras timorem excludit. Non otiosa autem huius paralytici nec angusta medicina est, quoniam orasse praemittitur, non propter suffragium, sed propter exemplum
Augustinus de quaest. Evang
De paralytico enim potest intelligi animam dissolutam membris, hoc est operationibus, Christum quaerere, idest voluntatem verbi Dei; impediri autem a turbis, scilicet cogitationum, nisi tecta, idest operta Scripturarum, aperiat, et per hoc ad notitiam Christi perveniat, hoc est, ad eius humilitatem fidei pietate descendat
Beda
Et bene domus Iesu tegulis contecta describitur, quia sub contemptibili litterarum velamine spiritualis gratiae virtus invenitur
Ambrosius
Unusquisque autem aeger petendae praedicatores salutis debet adhibere, per quos nostrae vitae compago resoluta, actuumque nostrorum clauda vestigia, verbi caelestis remedio reformentur. Sint igitur aliqui monitores mentis, qui animum hominis, quamvis exterioris corporis debilitate torpentem, ad superiora erigant, quorum rursus adminiculis et attollere et humiliare se facilis ante Iesum locetur, dominico videri dignus aspectu: humilitatem enim respicit dominus
Augustinus de quaest. Evang
Hi ergo a quibus deponitur, bonos doctores Ecclesiae possunt significare; quod autem cum lecto deponitur, significat ab homine in ista carne adhuc constituto Christum debere cognosci
Ambrosius
Dominus autem plenam spem resurrectionis ostendens, peccata donat animorum, et debilitatem carnis excludit: hoc est enim totum hominem esse curatum. Quamvis igitur magnum sit hominibus peccata dimittere, tamen multo divinius est resurrectionem donare corporibus, quandoquidem Deus resurrectio est. Lectus autem qui tolli iubetur, nihil est aliud quam corpus humanum
Augustinus de quaest. Evang
Ut non iam in carnalibus gaudiis tamquam in lecto requiescat infirmitas animae, sed magis ipsa contineat affectiones carnales, et tendat ad domum suam, idest requiem secretorum cordis sui
Ambrosius
Vel domum repetere suam, hoc est ad Paradisum redire: ea enim est vera domus quae hominem prima suscepit, non iure amissa, sed fraude. Merito ergo restituitur, quoniam venerat qui nexum fraudis aboleret, iusque reformaret
5:27
St Augustine † AD 430 de con. Ev. l. ii. c. 26.
After the healing of the sick of the palsy, St. Luke goes on to mention the conversion of a publican, saying, And after these things, he went forth, and saw a publican of the name of Levi, sitting at the receipt of custom. This is Matthew, also called Levi.
St Bede † AD 735
Now Luke and Mark, for the honour of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation because of the enormity of his sins, when he himself was changed from a publican to an Apostle.
St Cyril of Alexandria † AD 444
For Levi had been a publican, a rapacious man, of unbridled desires after vain things, a lover of other men’s goods, for this is the character of the publican, but snatched from the very worship of malice by Christ’s call. Hence it follows, And he said unto him, Follow me. He bids him follow Him, not with bodily step, but with the soul’s affections. Matthew therefore, being called by the Word, left his own, who was wont to seize the things of others, as it follows, And having left all, he rose, and followed him.
St John Chrysostom † AD 407 Hom. 30. in Matt.
Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that he might tell it to his friends.
St Basil the Great † AD 379 Reg. fus. tract. 8.
He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.
Theophylact † 1107
And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.
St John Chrysostom † AD 407 ubi sup.
But the Lord honoured Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit down to meat with him alone, but with many, as it follows, And there was a great company of Publicans and others that sat down with them. For the publicans came to Levi as to their colleague, and a man in the same line with themselves, and he too glorying in the presence of Christ, called them all together. For Christ displayed every sort of remedy, and not only by discoursing and displaying cures, or even by rebuking the envious, but also by eating with them, He corrected the faults of some, thereby giving us a lesson, that every time and occasion brings with it its own profit. But He shunned not the company of Publicans, for the sake of the advantage that might ensue, like a physician, who unless he touch the afflicted part cannot cure the disease.
St Ambrose † AD 397
For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.
St John Chrysostom † AD 407 ubi sup.
But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c.
St Ambrose † AD 397
This was the voice of the Devil. This was the first word the Serpent uttered to Eve, Yea hath God said, Ye shall not eat. (Gen. 3:1) So they diffuse the poison of their father.
St Augustine † AD 430 de con. Ev. lib. ii. c. 27.
Now St. Luke seems to have related this somewhat different from the other Evangelists. For he does not say that to our Lord alone it was objected that He eat and drank with publicans and sinners, but to the disciples also, that the charge might be understood both of Him and them. But the reason that Matthew and Mark related the objection as made concerning Christ to His disciples, was, that seeing the disciples ate with publicans and sinners, it was the rather objected to their Master as Him whom they followed and imitated; the meaning therefore is the same, yet so much the better conveyed, as while still keeping to the truth, it differs in certain words.
St John Chrysostom † AD 407 ubi sup.
But our Lord refutes all their charges, shewing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said unto them, They that are whole need not a physician; in which He reminds them of their common infirmities, and shews them that they are of the number of the sick, but adds, He is the Physician. It follows, I came not to call the righteous, but sinners to repentance. As if He should say, So far am I from hating sinners, that for their sakes only I came, not that they should remain sinners, but be converted and become righteous.
St Augustine † AD 430 ubi sup.
Hence He adds, to repentance, which serves well to explain the passage, that no one should suppose that sinners, because they are sinners, are loved by Christ, since that similitude of the sick plainly suggests what our Lord meant by calling sinners, as a Physician, the sick, in order that from iniquity as from sickness they should be saved.
St Ambrose † AD 397
But how does God love righteousness, and David has never seen the righteous man forsaken, if the righteous are excluded, the sinner called; unless you understand that He meant by the righteous those who boast of the law, (Ps. 11:7, Ps. 37:25.) and seek not the grace of the Gospel. Now no one is justified by the law, but redeemed by grace. He therefore calls not those who call themselves righteous, for the claimers to righteousness are not called to grace. For if grace is from repentance, surely he who despises repentance renounces grace.
St Ambrose † AD 397
But He calls those sinners, who considering their guilt, and feeling that they cannot be justified by the law, submit themselves by repentance to the grace of Christ.
St John Chrysostom † AD 407
Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. (Gen. 3:22.) But that there was none righteous upon the earth St. Paul shews, saying, All have sinned, and need the grace of God. (Rom. 3:23.)
St Gregory of Nyssa † AD 395
Or, He means that the sound and righteous need no physician, i. e. the angels, but the corrupt and sinners, i. e. ourselves do; since we catch the disease of sin, which is not in heaven.
St Bede † AD 735
Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion.
Theophylact † 1107
Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at the receipt of custom, and not stirring himself to greater wickedness, He calls him that he might be snatched from the evil, and follow Jesus, and receive the Lord into the house of his soul.
St Ambrose † AD 397
But he who receives Christ into his inner chamber, is fed with the greatest delights of overflowing pleasures. The Lord therefore willingly enters, and reposes in his affection; but again the envy of the treacherous is kindled, and the form of their future punishment is prefigured; for while all the faithful are feasting in the kingdom of heaven, the faithless will be cast out hungry. Or, by this is denoted the envy of the Jews, who are afflicted at the salvation of the Gentiles.
St Ambrose † AD 397
At the same time also is shewn the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.
The Latin text
Augustinus de Cons. Evang
Post paralyticum sanatum, de conversione publicani subiungit, dicens et post haec exiit et vidit publicanum nomine levi, sedentem ad telonium. Ipse est Matthaeus, qui et levi
Beda
Sed Lucas et Marcus propter honorem Evangelistae, nomen tacent vulgatum; Matthaeus autem in sermonis principio accusator sui factus, Matthaeum se et publicanum nominat, ne quis a salute desperet pro immanitate peccatorum, cum ipse de publicano in apostolum sit mutatus
Cyrillus
Publicanus enim fuerat levi, vir avarus, effrenis erga superflua, alieni amator, (hoc enim est publicanorum officium); sed ab ipsis officinis malitiae detrahitur, Christo eum vocante; unde sequitur et ait illi: sequere me
Ambrosius
Sequi iubet, non corporis gressu, sed mentis affectu. Itaque ille verbo vocatus, propria dereliquit qui rapiebat aliena; unde sequitur et relictis omnibus, surgens secutus est eum
Chrysostomus in Matthaeum
Ubi et vocantis virtutem et vocati obedientiam considera. Neque enim obstitit, neque vacillavit; sed protinus paruit, nec in propriam domum ire voluit ut suis hoc intimaret, sicut nec piscatores
Basilius
Nec solum fenora telonii postposuit, sed etiam contempsit pericula quae sibi ac suis accidere poterant, dum calculos telonii dimitteret imperfectos
Theophylactus
Et sic ab accipiente censum a transeuntibus, Christus censum accepit: non quidem eius accipiens pecuniam, sed totaliter eum transferens ad suum consortium
Chrysostomus
Vocatum autem levi dominus honoravit, dum cum eo confestim epulatus est: hoc enim maiorem praestabat fiduciam; unde sequitur et fecit ei convivium magnum levi in domo sua. Nec solum cum eo discumbit, immo cum pluribus; unde sequitur et erat turba multa publicanorum et aliorum qui cum illis erant discumbentes. Convenerant enim publicani ad eum sicut ad collegam, et hominem eiusdem officii, sed et ipse glorians de praesentia Christi, convocavit omnes. Christus etiam quodlibet genus remedii exhibebat, et non solum disputando et praestando sanitatis remedia, vel etiam redarguendo aemulos, sed etiam comedendo, nonnullos errantium corrigebat; inde nos instruens quod quodlibet opus et tempus potest nobis utilitatem afferre. Sed nec publicanorum participationem vitavit propter utilitatem sequentem, more medici, qui nisi tangeret saniem, non liberaret a morbo
Ambrosius
Cum peccatoribus enim manducando, etiam cum gentibus non prohibet nos inire convivium
Chrysostomus
Sed tamen dominus inculpatus est inde a Pharisaeis invidentibus et volentibus a Christo discipulos separare; unde sequitur et murmurabant Pharisaei et Scribae dicentes ad discipulos eius: quare cum publicanis et peccatoribus manducatis et bibitis?
Ambrosius
Serpentina vox est: hanc primam vocem serpens emisit dicens Evae: quid dixit Deus: nolite manducare, et cetera? Ergo patris sui venena diffundunt
Augustinus de Cons. Evang
Videtur autem Lucas hoc aliquanto differentius ab aliis Evangelistis commemorasse: non enim dicit tantum domino obiectum esse quod cum publicanis et Pharisaeis manducaret et biberet, sed discipulis; quod de ipso ac de ipsis acciperetur. Propterea enim Matthaeus et Marcus de Christo discipulis obiectum narrant: quia quod discipuli cum publicanis et peccatoribus manducabant, magistro magis obiciebatur, quem sectando imitabantur. Una ergo sententia est, tanto melius insinuata quanto quibusdam verbis, manente veritate variata
Chrysostomus
Ipse autem dominus in contrarium eorum sermonem convertit, ostendens non esse culpam cum peccatoribus conversari, sed etiam consonum misericordiae propriae; unde sequitur et respondens Iesus dixit ad illos: non egent medico qui sani sunt, sed qui male habent; in quo commonet eos communis infirmitatis, et de numero languentium eos esse ostendit; se vero medicum esse latenter subiungit non enim veni vocare iustos, sed peccatores
Gregorius Nyssenus
Quasi dicat: adeo peccatores non abominor, quod eorum tantum gratia veni, non ut maneant peccatores, sed ut convertantur, et boni fiant
Augustinus de Cons. Evang
Unde addit in poenitentiam, quod ad explanandam sententiam valet, ne quisquam peccatores ob hoc ipsum quod peccatores sunt, diligi arbitretur a Christo; cum et illa similitudo de aegrotis bene intimet quid velit Deus vocando peccatores, tamquam medicus aegrotos, ut ab iniquitate tamquam ab aegritudine salvi fiant
Ambrosius
Sed quomodo dum iustitias dilexit, neque vidit David iustum derelictum, si iustus derelinquitur, peccator asciscitur? Nisi intelligas quod eos iustos dicit qui ex lege praesumant, et Evangelii gratiam non requirant. Nemo autem iustificatur ex lege, sed redimitur ex gratia. Non vocat ergo eos qui se iustos dicunt: usurpatores enim iustitiae non vocantur ad gratiam: nam si gratia est ex poenitentia, utique qui fastidit poenitentiam, abdicat gratiam
Beda
Peccatores autem vocat eos qui sua mala attendentes, nec per legem iustificari se posse putantes, Christi gratiae se poenitendo subiciunt
Chrysostomus
Ironice autem dicit illos iustos, sicut quando dicitur: ecce Adam factus est quasi unus nostrum. Quod autem nullus erat iustus super terram, ostendit Paulus dicens: omnes peccaverunt et egent gratia Dei
Gregorius Nyssenus
Vel dicit non egere sanos et iustos medico, scilicet Angelos; sed male habentes et peccatores, idest nos: quia morbum peccati incurrimus, qui in caelis non est
Beda
Per Matthaei autem electionem fides gentium exprimitur, qui prius mundanis inhiabant, sed nunc Christi corpus sedula devotione conficiunt
Theophylactus
Vel publicanus est qui principi mundi servit, et debitum carni reddit; cui gulosus reddit escas, adulter voluptatem, et alius aliud. Cum autem viderit eum dominus sedentem in telonio, idest non moventem se ad maiorem nequitiam; tunc a malo erigetur et sequetur Iesum, et suscipiet in domo animae dominum
Ambrosius
Qui autem domicilio Christum recipit interno, maximis delectationibus exuberantium pascitur voluptatum. Itaque libenter dominus ingreditur, et in eius recumbit affectu. Sed rursus accendit invidia perfidorum, et futurae poenae species praefiguratur: epulantibus enim fidelibus in regno caelorum, perfidia ieiuna torquebitur
Beda
Vel per hoc designatur Iudaeorum invidia, quae de gentium salute torquetur
Ambrosius
Simul etiam ostenditur quantum sit inter aemulos legis et gratiae: quod illi qui legem sequuntur, mentis famem patientur aeternam; qui vero verbum in interioribus animae receperunt, alimenti caelestis et fontis ubertate recreati, esurire et sitire non possunt. Et ideo, qui animo ieiunabant, murmurabant
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St Cyril of Alexandria † AD 444
As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to shew that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence it follows, Why do the disciples of John fast, but thine eat, &c. (Lev. 15, prævaricationis.) As if they said, Ye eat with publicans and sinners, whereas the law forbids to have any fellowship with the unclean, but compassion comes in as an excuse for your transgression; why then do ye not fast, as they are wont to do who wish to live according to the law? But holy men indeed fast, that by the mortification of their body they may quell its passions. Christ needed not fasting for the perfecting of virtue, since as God He was free from every yoke of passion. Nor again did His companions need fasting, but being made partakers of His grace without fasting they were strengthened in all holy and godly living. For when Christ fasted for forty days, it was not to mortify His passions, but to manifest to carnal men the rule of abstinence.
St Augustine † AD 430 de Con. Ev. l. ii. c. 27.
Now Luke evidently relates that this was spoken not by men of themselves, but by others concerning them. How then does Matthew say, Then came unto him the disciples of John, saying, Why do we and the Pharisees fast; unless that they themselves also came, and were all eager, as far as they were able, to put the question to Him?
St Augustine † AD 430 de Qu. Ev. l. ii. q. 18.
Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His disciples did not fast, answered as to each fast. And first of the fast of tribulation; for it follows, And he said unto them, Can ye make the children of the bridegroom fast when the bridegroom is with them?
St John Chrysostom † AD 407 Hom. 30. in Matt.
As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.
St Cyril of Alexandria † AD 444
For the shewing forth of our Saviour in this world was nothing else but a great festival, (πανήγυρις) spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The children of the Bridegroom then are found to be those who have been called by Him through a new and evangelical discipline, but not the Scribes and Pharisees, who observe only the shadow of the law.
St Augustine † AD 430 de Con. Ev. ii. c. 27.
Now this which Luke alone mentions, Ye cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they were about to kill the Bridegroom.
St Cyril of Alexandria † AD 444
Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction, But the days shall come when the Bridegroom shall be taken from them, and then shall they fast in those days.
St Augustine † AD 430 de Qu. Ev. ii. qu. 18.
As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit.
St Ambrose † AD 397
Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.
St Basil the Great † AD 379
The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.
St Ambrose † AD 397
But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself away from Him.
St Bede † AD 735
For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.
St Ambrose † AD 397
Lastly, it is spoken of the fast of the soul, as the context shews, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. (Col. 3:9.) In the same manner we have a series of precepts not to mix up the actions of the old and new man.
St Augustine † AD 430 ubi sup.
Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says they are as old garments, to which a new piece of cloth is most unsuitably sewed on, i. e. any part of the doctrine which relates to the soberness of the new life; for if this takes place, the very doctrine itself also is in a measure divided, for it teaches a general fast not from pleasant food only, but from all delight in temporal pleasures, the part of which that appertains to food He said ought not to be given to men still devoted to their old habits, for therein seems to be a rent, and it agreeth not with the old. He says also, that they are like to old skins, as it follows, And no one putteth wine into old skins.
St Ambrose † AD 397
The weakness of man’s condition is exposed when our bodies arc compared to the skins of dead animals.
St Augustine † AD 430 ubi sup.
But the Apostles are compared to old skins, who are more easily burst with new wine, i. e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be spilled. But they were new skins at that time, when after the ascension of the Lord they received the Holy Spirit, when from desire of His consolation they were renewed by prayer and hope. Hence it follows, But the new wine must be put into new bottles, and both are preserved.
St Bede † AD 735
Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.
St Gregory of Nyssa † AD 395 Orat. de Deit. Filii et SS.
For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. (Sap. 1:4.)
St Bede † AD 735
But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desireth new, for he saith, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.
The Latin text
Cyrillus
Postquam primum verbum acceperunt a Christo, ab aliis ad alia se transferunt, volentes ostendere sacros discipulos, et ipsum cum eis Iesum minime curasse de lege: unde dicitur at illi dixerunt ad eum: quare discipuli Ioannis ieiunant frequenter et observationes faciunt, similiter et Pharisaei; tui autem edunt et bibunt? Quasi dicant: comeditis cum publicanis et peccatoribus, cum iubeat lex immundo non communicare; sed in excusationem praevaricationis vobis accedit misericordia. Cur ergo non ieiunatis, ut mos est secundum legem volentibus vivere? Sed sancti quidem idcirco ieiunant ut corpus affligentes, quietent passiones ipsius; sed Christus non egebat ieiunio ad perfectionem virtutis, cum tamquam Deus absolutus esset a quolibet vinculo passionis; sed nec eius comitiva ieiunio egebat, sed particeps gratiae eius sine ieiunio decorata virtuose conversabatur. Quod si Christus quadraginta diebus ieiunaverat, non hoc fuit ut in se passionem mortificaret, sed ut normam abstinentiae ostendat carnalibus
Augustinus de Cons. Evang
Evidenter autem Lucas alios de aliis hoc dixisse narravit; unde ergo Matthaeus dixit: tunc accesserunt ad eum discipuli Ioannis dicentes: quare nos et Pharisaei ieiunamus? Nisi quia et ipsi aderant, et omnes certatim ut quisque poterat hoc obiecerunt
Augustinus de quaest. Evang
Est autem duplex ieiunium: unum in tribulatione ad propitiandum Deum in peccatis; aliud in gaudio, cum tanto minus delectant carnalia, quanto spiritualium maior sarcina est. Interrogatus ergo dominus cur discipuli eius non ieiunarent, de utroque ieiunio respondit: et primo de ieiunio tribulationis: sequitur enim quibus ipse ait: numquid potestis filios sponsi, dum cum illis est sponsus, facere ieiunare?
Chrysostomus in Matthaeum
Quasi dicat: praesens tempus laetitiae est et alacritatis; non igitur immiscenda sunt tristia
Cyrillus
Salvatoris enim nostri in hoc saeculo demonstratio nihil aliud fuit quam quaedam festivitas, intelligibiliter quasi quamdam sponsam copulans illi nostram naturam, ut quondam sterilis fecunda fieret. Igitur filii sponsi esse noscuntur quicumque vocati sunt ab eo per novam et evangelicam disciplinam; non autem Scribae cum Pharisaeis, qui solam legis umbram considerant
Augustinus de Cons. Evang
Per hoc autem quod solus Lucas dicit non potestis filios sponsi facere ieiunare, intelligitur eos ipsos qui loquebantur, fuisse facturos ut lugentes ieiunarent filii sponsi, quando ipsi essent sponsum occisuri
Cyrillus
Ubi vero concesserat filiis sponsi quod non decebat eos laborare, tamquam qui spiritualem solemnitatem habebant, ne inter nos annullaretur ieiunium, dispensative subiungit dicens venient autem dies cum ablatus fuerit ab eis sponsus; tunc ieiunabunt in illis diebus
Augustinus de quaest. Evang
Quasi dicat: tunc desolabuntur, et in moerore et luctu erunt, donec eis per spiritum sanctum gaudia consolatoria tribuantur
Ambrosius
Vel aliter. Non hoc ieiunium relegatur quo conficitur caro, et corporis luxuria castigatur; hoc ieiunium nos commendat Deo. Sed non possumus ieiunare qui Christum habemus, et Christi carnem epulamur et sanguinem
Basilius
Filii etiam sponsi ieiunare nequeunt, hoc est animae nutrimentum non sumere, sed vivere in omni verbo quod de ore Dei procedit
Ambrosius
Sed qui sunt illi dies quibus nobis Christus auferetur, cum ipse dixerit: vobiscum ero usque ad consummationem mundi? Sed nemo tibi Christum potest auferre, nisi te illi ipse auferas
Beda
Quamdiu enim sponsus nobiscum est, in laetitia sumus, nec ieiunare possumus nec lugere; cum autem per peccata ille recedit, tunc indicendum est ieiunium, et requirendus luctus
Ambrosius
Denique de animi dictum est ieiunio, ut sequentia declarant; sequitur enim dicebat autem similitudinem ad illos, quod nemo commissuram, idest particulam ablatam, a vestimento novo immittit in vestimentum vetus. Appellavit ieiunium vestimentum vetus, quod exuendum apostolus aestimavit, dicens: spoliate vos veterem hominem cum actibus suis. In eadem igitur forma series convenit praeceptorum, ne actus veteris et novi hominis misceamus
Augustinus de quaest. Evang
Vel aliter. Dono spiritus sancti percepto, genus etiam ieiunii quod fit per laetitiam iam renovati in vitam spiritualem convenientissime celebrant; quod antequam accipiant, dicit eos esse tamquam vetera vestimenta, quibus inconvenienter pannus novus assuitur, idest aliqua particula doctrinae quae ad novae vitae temperantiam pertinet: quia si hoc fiat, et ipsa doctrina quodammodo scinditur, quae docet generale ieiunium non a concupiscentia ciborum tantum, sed ab omni laetitia temporalium delectationum: cuius particulam quae ad cibos pertinet dicit non oportere hominibus adhuc veteri consuetudini deditis impartiri: quia et illic quasi concisio videtur fieri, et ipsi vetustati non convenit. Dicit etiam eos esse similes veteribus utribus; unde sequitur et nemo mittit vinum novum in utres veteres
Ambrosius
Fragilitas humanae conditionis aperitur, cum corpora nostra exuviis defunctorum animalium comparantur
Augustinus de quaest. Evang
Veteribus autem utribus comparantur apostoli, qui vino novo quasi spiritualibus praeceptis facilius disrumpuntur quam contineant; unde sequitur alioquin rumpit vinum novum utres, et ipsum effunditur et utres pereunt. Erunt autem novi utres, cum post ascensionem accepto desiderio consolationis eius, orando et sperando innovabuntur; unde sequitur sed novum vinum in utres novos mittendum est, et utraque conservantur
Beda
Vino siquidem intus reficimur, veste autem foris tegimur. Vestis ergo sunt bona opera quae foris agimus, quibus coram hominibus lucemus; vinum fervor fidei, spei et caritatis. Aliter. Veteres utres sunt Scribae et Pharisaei; novus pannus et novum vinum praecepta Evangelii
Gregorius Nyssenus
Vinum enim de novo elicitum, propter fervorem naturalis humidi, fumosum est despumans naturali agitatione a se materialem immunditiam. Tale vinum, novum testamentum est, quod antiqui utres qui, propter incredulitatem inveterati sunt, non capiunt; immo scinduntur excellentia doctrinae, necnon et gratiam spiritus incassum fluere faciunt, quia in malevolam animam non introibit sapientia
Beda
Sed cuicumque animae nondum innovatae, sed in vetustate malitiae perseveranti, novorum mysteriorum sacramenta non debent committi. Qui etiam praeceptis evangelicis praecepta legis miscere volunt, ut Galatae, vinum novum in utres veteres mittunt. Sequitur et nemo bibens vetus, statim vult novum; dicit enim: vetus melius est: quia Iudaeis vitae veteris saliva imbutis, novae gratiae praecepta sordebant: quia maiorum traditionibus commaculati dulcedinem spiritualium verborum percipere non valebant
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Ver. 6. They inclosed a great multitude of fishes for Peter had said, "At Thy word I will let down the net." "Behold here the fruit and reward of obedience. Jesus did this 1. In order that by providing them with food, He might prepare them for their vocation and ministry. I have chosen you to be My disciples, make not excuse that ye must work for your livelihood as fishermen. Behold this miraculous draft of fishes, and believe that I am able to provide you with all things necessary for life more easily and more abundantly than ye are able to provide them yourselves. 2. To teach from this miracle, that they were soon to become successful fishers of men.
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Ver. 7. And they beckoned unto their partners becausefrom joy and wondering astonishment they were unable to speak. Ver. 10. Fear not (be not lost in astonishment, from henceforth you are to be fishermen in a higher sense of the word), from henceforth thou shalt catch men. ζωγζω̃ν from ζωγζέω, which means First, to hunt or catch some living thing, hence the Arabic translates it, from henceforth thou shalt be a fisherman, for thou shalt fish for and take men. Thou, Peter, shalt catch men, not by wounding and disabling them, as wild animals are taken; but as fish which are unhurt by the net, so thou shalt catch men not by violence or force, but through the power and operation of the spirit. Secondly (if we derive the word from ζω̃ν and ε̉γζομαι or ε̉γείζω, to quicken, or recall to life. Hence S. Ambrose (Hexam., lib. v. cap. vi.) "Thou shalt be a life-giver to men;" and the Syriac, "Thou shalt be a fisher of men, to recall them to life." Fishermen, indeed, catch fish to provide themselves with food, but thou, O Peter, art to become a fisher of men, not to destroy them, but to give them life by raising them from the death of sin unto the life of righteousness, for like as fish taken from the water die, so men caught by thee become dead indeed unto sin, but alive unto God, and, in a sense, as fish are assimilated by those who feed on them, so do those who are inclosed in the Gospel net, become in very truth members of Christ. Figuratively, the ship of Peter is the Church, the head of which is Peter and his successors. The Pope is therefore the chief fisherman to whom the words of Christ apply, "Thou shalt catch men." It is the duty, therefore, of the Roman Pontiff directly and by means of others to convert the heathen, as the early occupants of the see of Rome converted the Roman people and sent apostolic men to preach the word of life to heathen lands. Thus S. Gregory sent Augustine to convert the English people. S. Ambrose observes, that some men, e.g., the martyrs, like fish, are taken by the hook; others, i.e., the body of the faithful, by the net, and adds, "Nets are the means whereby the Apostles catch men, for nets do not destroy but preserve what they take, and bring to the surface that which is floating below." Nets are called in Latin "retia," because they are retentive "retinentia," of that which they have taken.—Gloss.
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Ver. 32. I came not to call the righteous but sinners to repentance i.e., to call them by means of repentance to grace and future glory. Hence as S. Ambrose acutely remarks, "If grace flows from repentance, he who thinks little of repentance forfeits grace."
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v. 4 factum est autem cum turbae irruerent in eum invzziso. Incumbere in eum, eum urgere, wt audirent verbum Dei x2: xxobay et audirent; turbae itaque densae aderant, Laudanda populi assiduitas et aviditas audiendi Iesu praedicationem; non satis erat Dominum sui copiam facere in synagogis, in oppidis, in vicis, verum quocumque se subduceret, eo simul accurrebat promiscua multitudo vyirorum ac mulierum (Luc.). Admirandum quoque est studium Iesu omni utendi occasione ad doctrinam spargendam; ef ipse stabat secus stagnum Genesareth, iMpvyj quo nomine solus Lucas lacum designat; alias mare Galilaeae voet vidit duas naves stantes secus stagnum , oz%yu et stare dicitur de navibus portum tenentibus; ita : anchora de prora iacitur, stant litore puppes (Vergilius, Aeneid, 6,902), classem stare ad insulam Macrin legitur apud Livium 37,29 ( Wetstein praeterea plura refert exempla) ; quare minime opus est explicare de navibus ad terram subductis; id quidem in y. 44 habetur sed verbis propriis enuntiatur. Hoc autem loco prior explicatio omnino retineri debet, prout elucet ex v. 3 et etiam multo magis ad v. 7 congruit; ex sequentibus quoque colligitur unam navim fuisse Simonis, alteram Ioannis et Iacobi, filiorum Zebedaei; pescatores autem descenderant znobavzzs e navibus egressi et lavabant retia « a limo et ceteris sordibus quas nocturno usu contraxerant (cf. v. 5), ut mundata complicarent ac reponerent in aliud tempus, nulla iam cum esset praedae capiendae spes » (Lwe.); insinuat evangelista eos tum de piscium captura desperasse prorsus; capturae futurae miraculum iam innuitur (To/.). ; > Jesus ne multitudine comprimeretur (cf. Mare. 3,9) et ut docens commodius ab omnibus videri et audiri posset,
De quaestione sitne hic eventus ad idem tempus referendus de quo Matth. 4,19-22 et Marc. 1,16-20 , egi in Comment. Matth. Ip. 164. Hic satis erit commemorare qua ratione Luc. pr. aliique qui narrationes eas ad unum eventum et idem tempus pertinere censent res gestas ordinent. In navi Iesus dicit Petro : eris homines capiens, quae est praedictio, nondum vocatio Petri. Cum autem ad litus pervenisset, tum dixit Petro et Andreae : venite post me, faciam vos piscatores hominum. Navigio egressus pervenit Iesus per oram maris ad stationem, ubi filii Zebedaei naviculam suam collocarant post piscationem illam miraculosam. Quos invenit oecupatos in retibus resarciendis et lavandis, cui operi ante piscationem manus admovere coeperant et quod nune auxilio-aliis praestito absolvebant. Hos quoque vocavit Iesus ad sui sequelam. Unde omnes quattuor subductis ad terram navibus et vocatione a Christo accepta secuti sunt eum, Matthaeus et Marcus exphicatius narrant ipsam vocationem, Lucas autem narrat miraculum quod praecessit et quo praeparati sunt ad Iesu invitationem prompte amplectendam ; vocationem explicite non narrat; eam factam esse satis ipse quoque declarat dicens eos relictis eerie esse secutos. Scenam nobis describit Lucas similem illi apud Marcum 3,9;
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v. 3 ascendens in unam navim quae erat Simonis rogavit eum a terra reducere pusillum: « Christi mansuetudinem vide, jewzysev avert rod cagexzAecs » (Theoph.) et S. Bon. : « nota hic humilitatem Domini quia rogabat Petrum servum suum, exemplum relinquens praelatis, ut ipsi rogent subdi-— tos »; similiter A/b. benignitatem Domini commendari ait; et sedens docebat de naviculd turbas ; merito monent non carere mysterio quod Iesus in navim Simonis Petri ascendat et ex hac navi populum doceat. Simonem iam prae aliis praeferri cernimus, eodem modo quo e synagoga non in aliam domum, sed in domum Simonis introivit. Ita scil. Dominus paulatim et Simonem et alios praeparat ratione dignitatis in. Simonem conferendae habita. Docet ex navi Simonis, qua Ecclesiam, cuius gubernator sit Petrus, significari vel siduinab rate docent, ita ut iam quaedam cernatur praplusto illius : ubi Petrus, ibi Boilesiw:
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V. & ut cessavit autem loquit, dixit ad Simonem : duc in altum, longius _a terra; ita ad dominum et gubernatorem navis; dein ad eum et Andream Loses socios vel famulos (cf. v. 9) ef lnbiite retia vestram capturam ;
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v. 5 et respondens Simon dixit illi : praeceptor, emrordc0, quae vox apud unum Lucam legitur (8,24. 45; 9,33. 49; 17,13), apud alios t3dexah=, 6266{. Reperitur ea vox saepius apud LXX notione praefecti, ducis, dominatoris (pro hebr. ww Ex. 1,11; 3733 2 Par. 31,12 etc.) et ita vertisse Lucam vocem rabbi adnotat Luc. : « nam et rab Hebraeis Chaldaeisque principem sive praefectum rebus personisve generaliter significat »; evasit autem honorifica doctorum legis appellatio (vide ad Matth. 23,7), per totam noctem', tempore ad pisces capiendos perquam opportuno, l/aborantes nihil cepimus ; in verbo autem tuo én scil. tuo verbo confisus /axabo rete i. e. quamvis tota nocte nihil ceperimus, tamen tuo solo verbo fretus retia laxabo; « ecce devota obedientia » (Alb.). Commemorat se nihil cepisse , non desperatione felicioris iactus, sed ut maiorem in Christum fidem declaret; itaque hoc ipsum auget miraculum quod noctu, cum plures pisces capi solent, nullum cepe- “rit, die vero quo pauciores solent capi, ceperit innumerabiles (Ma/d.). Quare merito ait Luc. insignem esse Simonem tum fidem tum obedientiam nomini respondentem (alludit ad you audire), qua quantum Christo deferat ostendit, cum inani Jabore fatigatus quod frustra tentaverat de integro ag eo eietan et S. Bon. de Petro dici posse illud affirmat : in repromissione Dei non haesitavit diffidentia , sed confortatus est fide , plenissime sciens etc. quibus verbis apuetonis fidem Abrahae eclebea' (Rom. 4,20. 21). ! Et Christi verbum est efficax; « verbum meum quod egredietur de ore meo non revertetur ad me vacuum, sed faciet quaecumque volui et prosperabitur in his ad quae misi illud » (Is. 55,11; S. Bon.)
5:6
v. 6 et cum hoc fecissent, concluserunt piscium multitudinem copiosam; rumpebatur autem rete eorum, czphgcete. +& ixzua (ef. lect. var.) non coepta sunt rumpi retia, sed in co Hive ut rumperentur (Schanz) ; « laxandum est rete in verbo Dei et tunc fructuosus est labor contra spem, sicut apparet per effectum; verbum enim Domini omnipotens est secundum posse, lucidum secundum nosse, optimum secundum velle et ideo efficax in omni bono fructu et opere » (A/b.). Quaeritur . quandoque sitne miraculum hoe tribuendum omnipotentiae, qua scil. Dominus volueritiusseritque pisces plurimos ex omni parte stagni eo in ‘loco congregari vel omniscientiae qua sciverit eo in loco tum adesse copiam piscium. Sufficiat illud revocasse : omnia subiecisti sub pedibus eius, volucres coeli et pisces maris qui perambulant semitas maris (Ps. 8,8. 9; Schegg). En quam amplam mercedem recipit Petrus, quia Dominum navi exceperat; voluit Christus, ut Theoph. Mald. adnotant, Petro pro eius qua usus erat navicula quasi solvere naulum cumulatum eumque ea re quam navi quaerebat remunerari. Verum altius quid Iesum praecipue spectasse ex iis quae post piscaticnem miraculosam secuta sunt efficitur;
5:7
v. 7 et annuerunt socits gui erant in alia navi, ut venirent et adiuvarent eos ; dici annuerunti. e. signis, nutibus propter nimiam distantiam plerique putant (cf. To/. Mald. Ipr. Lamy, Schanz, Fil. Weiss) vel quod multitudinis stantis in ripa fremitus vocem opprimeret (Ca/m.); alii existimant eos prae stupore, metu, admiratione non potuisse clamare (S. Cyr. Euth, Theoph. Luc. lans. Lap.). Contra quod merito monet Tol. Petrum stupore correptum tamen loqui potuisse (item Mald.), dein stuporem eos potius invasisse et admirationem maximam, cum viderent tantam esse piscium 'multitudinem, ut ambae naves implerentur; proin postea; et si stupore vox esset impedita, pariter futurum fuisse ut etiam vires ad retia trahenda impedirentur. Rem sapienter dirimit A/b. scribens : annuerunt vocando; e¢ venerunt et impleverunt ambas naviculas ita ut pene mergerentur; ita factum, ut miraculum plurium illius artis peritorum testimoniis innotesceret et Iesu virtus ~ fieret testatissima (Luc. Tol.); simul ii quos Christus vocare volebat ad vocationis acceptionem et promptitudinem praeparabantur viso miraculo. ‘Uti centurio prae reverentia Domini se dicit indignum, sub cuius tectum intret Iesus (S. Bon. Mald. Luc. Fil.), ita Petrus quoque viso miraculo et Domini maiestate ex eo miraculo manifestata maximum suae indignitatis sensum concipit
5:8
v. 8 god cum videret Simon Petrus, procidit ad genua Tesu dicens : ext a me, quia homo peccator sum, Domine; in miraculo dignitas Iesu eiusque sanctitas et summa apud Deum gratia quasi palpanda exhibetur; quare Petrus tanto hospite se plane indignum profitetur et ut sanctissimus ille a se immundo recedat humili sermone flagitat (cf. S. Cyr. Theoph. Bon. Alb. Mald, Schanz, Fil.). Alii verba explicant ex timore quem concepisset ne maiestate Iesu opprimeretur et periclitaretur; provocant scil. ad opinionem, qua v. g. Manue dicebat : morte moriemur quia vidimus Deum, vel ad Is. 6,5 vel ad 3 Reg. 17,18, ubi mulier sareptana ingressui Eliae imputat mortem filii sui, cum viri sancti praesentia secum afferat vindictam iniquitatum (ef. Euth. Cat. Lue. Ipr. Lamy, _lans. Weiss). Sed verba id non enuntiant; solum se dicit indignum eius consortio ac praesentia. Etiam minus congruit quod Tod. vult eum timuisse periculum imminens submersionis tamquam poenam -peccatorum et poenam proprii reatus, quia indignus peccator dignissimum susceperit vectorem. Verum, ut alia mittam, non Petrus praesumptione quadam Iesum ad se invitavit in navim, sed ipse Iesus hanc sibi elegerat navim
5:9
v. 3; v. 9 stupor enim circumdederat eum et omnes qui cumillo erant in captura piscium quam ceperant, qua attonita admiratione (cf. 04402) et Petri affectus explicatur et miraculi magnitudo declaratur, cum piscatores tanta rei novitate perculsi ostendant sibi esse persuasum id non arte humana nec fortuito accidisse, sed superna virtute esse effectum;
5:10
v. 10 similiter autem Iaco-- bum et loannem filios Zebedaei qui erant socii Simonis, quos explicite nominat evangelista, utpote quos Jesus statim quoque ad perpetuam sui sequelam vocavit. Quid vero Iesus co miraculo cumprimis spectaverit iam panditur : et ait ad Simonem Iesus : nolt timere, ob peccata et tuam indignitatem et meam maiestatem, ex hoc iam homines eris capiens ; iussus a Iesu ingentem cepit copiam piscium; ab eodem missus longe sublimius opus subibit nec minore successu; homines capiet ad vitam qui pisces ad mortem capere solitus erat. Ad idem itaque artis genus, sed excellentius, a Domino vocatur ; mutantur retia in doctrinam, lucri cupiditas in amorem salutis animarum; fit mare terra, navis Ecclesia, pisces homines vagi palantesque in terra, ut in vasto et confuso mari pisces (Luc.). Et bene apostolica piscandi instrumenta retia sunt, ait S. Ambr., quae non captos perimunt sed reservant et de profundo ad lumen extrahunt, fluctuantes de infimis ad superna traducunt. Haec piscatio simul erat vaticinium Petrum et socios elus, proinde qui cum eo iuncti sunt, non sua industria, sed Christi imperio et virtute expansis evangelii retibus tantam facturos capturam (Lamy). Quid enim sine Christi iussu et ope efficiatur, enuntiat in v. 5 Petrus; « nisi Dominus cor illustraverit auditorum, doctor in nocte laborat; nisi in verbo gratiae supernae laxata fuerint instrumenta disputationum , frustra vocis suae praedicator iaculum mittit » (Beda). Eo miraculo praeparati erant, ut ad vocem Domini vocantis iam relictis omnibus constanter ei adhaererent
5:11
v. 11 et subductis ad terramnavibus relictis omnibus secuti sunt eum; en fructus miraculi (Caz.); quam placide invitati sint a Domino, narrant alii duo evangelistae. Spectat vocatio, ut S. Bon. ait, ad immensitatem clementiae qua piscatores pauperculos ad suum consortium attrahebat. Et quid non consecuti sunt gloriae sua.ad vocem Domini obedientia? Iam per saecula eorum nomina ubique celebrantur et celebrabuntur semper. Et insuper ad quam gloriam evecti sunt a Iesu in aeternitate? Domino servire regnare est. Matth, I p. 164. — Piscatores vocari apostotos S. Aug. inter alia etiam ita explicat, ut sint ab omni coactione hominum alieni; « quare apostoli neminem coegerunt, neminem impulerunt? quia piscator est, retia mittit in mare, quod incurrerit trahit; venator autem silvas cingit » etc. (de utilitate ieiunil 9; M. 40,714).
5:12
tibus suis.
5:16
16. Ipse autem secedebat:in desertum, et orabat. _ tay dabevety wdrov. 16. adtos Sk F HV bro- Yweoy gv Taig Eorjuotg xxl moocevy duevec 17. Kat eyéveto ev pre tev Huepdv, xat > a oF X z adbtos 7yv Stddcxwy' zal Foav xzabyuevor ot Pacrcato. xat of vomodidaoxahot, of ony thn ArvOdteg x ndong tig nung tHe Podt- Ratae zat lovdatac xa ‘Teoovoadru xat GyOpwrov Os Ty mapaAreduudves, zat extovy Kuotov jy eis to taaQat adtdv. X I™ 8 mo” , ' wxt (600 d&vdoee wgpovtes “ALVIS aoe = os x ~ >) r autOV sigeveyzety zat Ostvar adtov evedmroy ~ ‘\ odtov: 19. xab v7 €¢ molac sicevevnw- sbodvt 2. ef REN avabautes Ent TO OU.%. , Gtx thy xspduwv xaltizav adtov oly uécov Eurxoosley tov Trood. Thy rlotw adtoy , etrev’ at aucorta Gov. 21. xa aoavto Sahoyilesbar of youu WATE ts zat of Daprantor, Adyovtes, Tle éottv ovtos O05 AaAct Bracontatac; tie Sdvatar S$ > cal S> $ Ti dtahoylCeabe ev tat e waodiate Oudy: v. 16 apse autem secedebat in desertum 2 caiz tehyers versabatur in regionibus solitariis sese subducens turbis e¢ orabat; ipso loquendi modo fy broywpay x2) nodseuyépeveg et numero plurali satis indicatur ita Iesum facere consuevisse, si turbae importunius agerent. De Christi oratione vide quae dixi in Comment. Marc. p. 59. 60. Notat Beda Iesum utriusque vitae , activae et contemplativae, documenta nobis praemonstrare, ut nec contemplationis studio quis proximorum curam negligat, nec cura proximorum immoderatius obligatus contemplationis studia derelinquat (sim. Caz. Tol. aliique). Narratio de paralytico sanato duplice ex capite insignis est et me- ‘moria digna. Christus enim totidem verbis declarat se patraturum miraculum, ut omnibus innotescat se habere eam quam sibi attribuat potestatem ac missionem; dein id revera exercet quod a prophetis proprium esse tempori messiano annuntiabatur (Is. 53,11. Dan 9,24. Zach. 13,1) et quod baptista de Messia praedicabat : ecce agnus Dei qui tollit peccatum mundi (Ioan. 1,29). Eo'itaque modo non solum se probat legatum a Deo missum, utpote miraculo ad eum finem annuntiato et patrato approbatum , verum etiam Messiam ad peccata auferenda. Utrumque autem fit in celebri consessu et coram iis ipsis qui populi duces ac doctores habebantur
5:17
v. 17 e/ factum est in una dierum 1. e. die quodam ; cf. 8,22 et 20,1; non die prima hebdomadis (Alb. Tol.) neque enim dietio est i der quae 24,1 et alibi habetur (una sabbati). Opinatur Schegg eam dictionem in institutione apostolorum esse adhibitam, qua varii eventus in Capharnaum et Ierusalem inter se narratione connecterentur. Sedsiita, cur haec formula apud solum Lucam et ter dumtaxat reperitur? et zpse sedebat docens et erant pharesaer sedentes et legis doctores yopctsacxxher, rabbini, alias qui yeayyaretc, Scribae appellantur, gue venerant ex omni eases Galilaeae et Iudaeae et lerusalem; quantopere fama Iesu iam invaluerit declaratur ; non turbae solum adsunt, sed qui se legis et traditionum custodes iactabant officii sui esse censebant ut in Iesu doctrinam et opera inquirerent. Qui a Ierusalem descenderant, a synedrio missi iure existimantur. Itaque iam dudum primores infellaserant Tesum longe maioris esse auctoritatis quam obvium quendam legis doctorem. Et quantae ipse esset dignitatis, clare perspicere poterant ex iis quae coram agebantur et virtus Domini erat ad sanandum eos i. e. potentia Deiin eo manifesto apparuit eo quod sanabat; vide lectionem graecam; Kuoroc est Deus, Iahve; si Lucas Iesum vocat eo nomine, semper ponit articulum: 6 xJows (ef. 7,133 10,431 14,395 42,42: 13,45-47, 5. 6; 18,6; 19,8; 22,61; cf. Schanz, Keil, Weiss). Unde sigillo divino, 1.\@. Wa iedealiat iam satis arn bivk declarabatur Iesum esse a Deo approbatum et missum. Id in urbe Capharnaum evenisse docemur Marc. 2.1 et Matth. 9,1. In consessu adeo illustri Iesus potentiam suam adeo salutiferam voluit manifestari
5:18
v. 18 e¢ ecce virt portantes in lecto hominem qui erat paralyticus, mapadhzrvuéves membris captus, nervorum resolutione laborans, ef quaerebant eum inferre et ponere ante eum; docebat seil: Iesus in domo, uti Marc. 2,2 dicitur, et statim quoque a Luca indicatur
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v. 19 ef non invenientes qua parte (nota scil. 6303, genetiv. loci) illum inferrent prae turba ascenderunt supra tectum et per tegulas (accuratius vide Mare. 2,4) swmmiserunt eum cum lecto in medio ante fesum, « insolitum novumque ausi facinus » (S. Cyr.); eo scil. ostendunt quantopere sua interfuerit ut aegrotus Iesu sisteretur et quam magna teneantur fiducia et fide in Iesu potentiam et benignitatem;
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v. 20 quorum fidem, non solum portantium, sed aegroti quoque, qui eo modo ad Tesum asportari voluit; atque aegroti quoque fidem necessario esse intelligendam, Christi quoque verbis patefit, wt widzt dirit; homo, apud Matth. et Marc. compellatur voce amore plena <éxvov ; encalii est quod aliqui (We/ss) volunt Lucam evitasse zéxyov quippe quod inepte dici ad hominem ex peccaminosa vita aegrum ei visum sit. Ex traditione orali eiusmodi diversitas facillime explicatur; nullatenus autem ratio reddi potest, cur mutaverit significationem amoris in duriorem compellationem, si apud alios legerit <éxvey eum esse a fesu compellatum ; remettuntur (graece : remissa sunt) tibt peccata dwa ; ili nihil aliud efflagitarunt quam corporis sanitatem; cur itaque Iesus ita loquitur? aliqui respondent Iesum voluisse prius sanare animam quam corpus (S. Cyr.) vel propter nexum inter peccatum et morbum; hominis aegritudinem poenam fuisse et sequelam peccatorum (S. Cyr. Bed. Theoph. Fil.). Sed ea de re nihil indicatur. Ex ea quam novimus providentia divina Deus peccata non remittit nisi iis qui ea acta poenitentia retractant ac detestantur ; neque est cur Iesum aliter egisse statuamus. Quare satius erit eenlaurs ipsum aegrotum cum coram Iesu sanctissimo esset magno quodam dolore peccatorum esse correptum et suae vilitatis conscientia, simili modo quo sancti quoque visione coelesti donati sacro quodam suae indignitatis timore perfundi solebant (cf. Gen. 17,3. Is. 6,5. Dan. 7,15 etc.). Huic itaque intimo animi affectui respondet Iesus et quem sua gratia praepararat ad remissionem peccatorum accipiendam verbis illis a culpis absolvit. Verbis autem illis Iesus non solum annuntiat peccata esse a Deo remissa (Weiss) neque dicit eo modo quo Nathan olim ad David : Dominus transtulit peccatum tuum (2 Reg. 12,13; id quod Schegg vult) , verum sua auctoritate remittit peccata. Id use tum ex verbis ipsis , tum ex eo quod pharisaei ita verba Iesu acceperunt et Iesus ipse hanc | acceptionem explicite pluribus in v. 22 et 24 statuit;
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v. 24 et coeperunt cogitare scribae et pharisaer dicentes, scil. apud se , in cordibus suis, uti patet ex v. 22; cf. 7,39; 16,3; 18, he; quis est he gui loquitur blasphemias: ? quis potest dimittere peccata nist solus Deus? In quo iudicio iam apparet magna eorum malitia et in Iesum iniquitas atque odium inveteratum. Cum enim eo ipso tempore testes essent plurimorum miraculorum quae a Iesu patrabantur (v. 17), debebant concludere Iesum esse prophetam insignem a Deo tot signis approbatum , quiitaque blasphemias loqui nullo modo censeri possit. Insuper iis notum erat testimonium Ioannis baptistae de fortiore venturo, qui sit agnus Dei et tollat peccatum mundi. Quare non irasci, sed eaiden debebant Deoque laudes dicere verbis illis auditis. Erant tar propter Porro Iesus duplici modo iis probat se superna illa potestate esse praeditum, se ostendens cognitorem et scrutatorem cordium sanatione patrata verba sua confirmans;
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v. 22 wt cognovit autem Iesus coguationes eorum respondens illis scil. cogitationibus dixzt ad clos - quid cogitatis in cordibus vestris? reprehensio est; cf. Matth. 9,4 ut quid cogitatis mala? erat enim summae perversitatis Iesum totsignis a Deo commendatum accusare blasphemiae. Dum eorum cogitationes revelat, aliud iis exhibet suae dignitatis documentum quo colligere debebant eum in intimo cum Deo esse commercio et ab eo qui solus novit corda hominum edoceri; proinde eum minime esse posse blasphemum ; dein altero signo eos convincit
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23. th gett $ “upOLatS VUGV 5°23. TL eoTly > s > doctvat, et udvos 6 Ocd:; énvyvods 6: 6 °° ~ > »" . X > A QUT arozorbets StTey TO0S .“VTOUSG" edxoTWTEpOV, cinetv, “Adewvtat cot at &uaof at) ety ME Fyaes re , x tat cov, 7 elzst YELDE “AL TEptmatEr ; Qh, ta Ss etdzre Ste 6 vibe tod dvOoubzou ent ths Ys ewrvar duacrlas, (etrev tH naoaheAyudvn,) Lot Adyw, Fyeroe < ‘ ne re : zat doas to xhtvidtdv cov zopébou el¢ tov otxdy cov. 25. xal napayoiua dvactas evebyx y Sia ney r I~ Troy adtdv, oas &? O uatéxsito, anydOev dokatwy tov Ocdy. 26. Kar Exotacis Ehnbev Eravtac, nat gddba= Gov toy Osby, zal exAyoOycav od6ov, Ad yovrss, Ott elOowev zapadocga azjucoov. additum. In v. 25 pler codd tulit in quo Iesus se manifestat tamquam qui auferat morbos et corporis et animi, lepram et corporalem et spiritualem, sed ita ut fides viva et firma viam sternat sanationi eamque ab ipso impetret; v. 12 e¢ factwm est cum esset in una civitatum, ubi ei occurrerit leprosus, Matth. 8,2 non indicatur; Mare. 1,45 cum dicatur sanatione facta et sermone de ea sparso Iesum iam non potuisse manifeste introire in civitatem, aliqui putant, ut iam 7o/., leprosum non in urbe sed prope urbem ei ob-— viam fuisse et in una civitatum esse idem atque in regione vel vicinia alicuius civitatis. Sed dubito num modo illo loquendi adeo generali apud Marcum id necessario inferri possit. Licuit leprosis intrare in synagogas, solum locus seorsim a reliquis separatus lis assignabatur ; unde in urbes quoque venire iis non erat prohibitum; rabbini urbes moenibus cinctas quas aliis sanctiores reputabant leprosis interdicebant (cf. Lightfoot ad h.1. Schegg); et ecce vir plenus lepra et videns Iesum et procidens in faceem, « timuit enim ne morbi deformitas et foeditas aspectui Christi afferret molestiam; idcirco procidit in faciem tando, qui timor reverentiae cuiusdam fuit » (To/.), id quod fortasse subtilius excogitatum est; sufficiet habitum agnoscere supplicanpotes me mundare, quam precationem uno ore omnes merito laudibus extollunt; « laude omni digna est accedentis fides; testatus est enim omnia prospere posse Emmanuelem facere et divinis nutibus liberari se petit, quamquam morbus esset insanabilis » (S. Cyr.); declaratur in Domino potestatis auctoritas, in illo fidei constantia; ostendit vuinus, remedium postulat et ipsa religionis etfidei plena confessio est (S. Ambr. Beda). Accedit tamquam ad Deum (7Theoph.) oratione quae insignis fidei modestiaeque index sit (Lwc.), neque enim dixit : munda me, sed totam rationem et causam impetrandi in affectu eius qui sanare solo voluntatis nutu poterat collocavit (To/.). Etlesus eo sanat modo quo fuerat obsecratus (S. “Ambr, Beda) v. 13 et extendens manum tetigit eum dicens : volo, mundare; tactu indicat sanctam suam carnem habere divinam virtutem, ut purificet et vivificet, utpote quae sit caro Verbi (Theoph.); maluit tangere ut ostenderet suam henignitatem (S. Bon.) et. tactu Domini fugatur lepra, ef confestim lepra discessit ab eo; v. 1% et ipse praecepit alli ut nemini diceret; cur ita, variae afferri iGolent rationes, vel ut exemplum modestiae Sabie exhiberetur (S. Cyr. Bon. Theoph. Euth. Beda), vel ob sacerdotes, ne si statim propalaretur sanatio, sacerdotes supprimerent miraculum, et ob leprosum, ne divulgaret tamquam dignus habitus tali cura et ita inanem caperet gloriam (A/é.). Sed ex Mare. 1,45 potius colligendum erit Christum sicuti alias, ita nune quoque voluisse evitare vel reprimere turbulentam populi commolonenn ceterum vide ad Matth. 8,4; sed vade ostende te sacerdoti et ofteee i ie tua, sicut Pesenene Moyses, legem servari iubet; cf. Lev. 14,2; testimonium illis, id de populo dici aliqui sria anes tBekege Schanz, Fil. Keil. Weiss) ; sed cum in tota narratione omnino nihil de populo inseratur, nescio quomodo subito i// de populo intelligantur. Neque sensus congruit; vult Iesus ut nemini dicat; dein offerre pro emundatione quod a paucissimis spectatoribus et festiba: adverti poterit non potest dici esse populo in testimonium. Proinde i//; sunt sacerdotes (S. Bon. Theoph. Alb. etc.), cuius ordinis mentio modo facta est, ita ut grammatice vox referri debeat ad eum ordinem, Sensus quoque praeclarus exsistit. Lepra considerabatur tamquam plaga divinitus inflicta; Iesus mittit leprosum a se sanatum ad sacerdotes ; habent itaque testimonium ac documentum ex signo patrato Jesum esse prophetam a Deo approbatum et esse fortiorem illum quem Ioannes baptista annuntiaverit. Plura vide ad Matth. 8,4 et Marc. 1,44. Leprosus beneficium acceptum non tacuit; id qued Marcus 1,45 explicite narrat et Lucas quoque satis innuit vy. 15 perambulabat autem mags sermo de allo et conveniebant turbae multae ut audirent et curarentur ab infirmitatibus suis; turbas ad Iesum confluere non solum curationum gratia, sed etiam doctrinae audiendae causa docemur; inde patet eas bene esse affectas et dispositas; quam bonam animorum gnam partem suis calumniis et in Iesum inimicitiis. Ne autem commo- -tione populari falsa de Messia exspectatio i. e. spes regni temporalis foveretur, Iesus se quandoque turbis subtrahit; v. 23: guid est facilius dicere : dimittuntur tibi pecpericlitetur neque mendacii argui possit; nam dicere illud prius obscurae veritatis est quae credi debeat, cum videri non possit etiam tum quando vere dimittuntur. Alterum vero dicere : surge etc., palpabilem requirit probationem sequentis sanitatis; alioquin temeritatis serit aut probat sanationem corporalem esse difficiliorem remissione peccatorum, sed ex veritatis assertione de re visibili, ubi effectus mox adesse debet, probat sibi etiam esse credendum asserenti invisibilem remissionem (Jpr.). Neutrum homo ex se cum effectu dicere potest; utrumque pertinet ad Dei potestatem et ad eum cui Deus eam largitus sit. Fit igitur carnale signum, ut probetur spiritale (Beda)
5:24
v. 24 wt autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, Filius hominis designatio est Messiae ex Dan. 7,13 (vide meum Comment. in Dan. p. 196 et ad Matth. 8,20 et Marc. 2,10) quam legis doctores intelligere poterant, praesertim cum praedicatione Ioannis baptistae et communi exspectatione iam scirent adesse tempus Messiae ; Messiam autem deleturum esse peccata oraculis constabat prophetarum ; ait paralytico : tibt dico : surge, tolle lectum tuum et vade in domwumn twam,; verba Iesu id efficiunt quod significant :
5:25
v. 25 et confestim surgens coram tllis tulit lectum in quo iacebat et abiitin domum suam magnificans Dewm; nulla intercedente mora convaluit roburque et vigorem corporis momento recepit, ita ut lectum portare et abire posset. Deo laudem dicit; en pauper ille et indoctus Dei potentiam agnoscit liores esse effectos, verum suum in Iesum odium fovisse et auxisse constat. Turbae vero exemplum imitantur paralytici v, 26 e¢ stupor apprehendit omnes et magnificabant Deum, et repleti sunt timore, uti hominibus evenire solet qui testes sunt manifestationis extraordinariae ‘ Lue. 241 divinae potentiae et maiestatis; « ubi se exserit divina virtus, timorem parit admiratio timente sibi fragilitate humana a praesenti maiestatis Dei potentia » (Luc.); simili modo Israelitae timuerunt regem Salomonem videntes sapientiam Dei esse in eo ad faciendum iudicium (3 Reg. 3,28; Ipr.); dicentes - quia vidimus mirabilia hodie rapd3oz% ea quae praeter opinionem et exspectationem eveniunt; ea voce Aquila et Symmachus quandoque exprimunt hebr. nN5D2 Ps. 117,23; ef. Eccli, 43,25 ludith 13,13. 2 Mach. 9,24. Vocem explicat Swidas Oa yasréy, &mpoadozqzoy, et Plinius : sunt maxime mirabilia quae maxime inexspectata, bunt. 38. Sed vinum novum in utres no- | zat adtog éxyvbyoetar, zat of daxol anovos mittendum est, et utraque conser= | Aodvtar: 38. aAA&, otvov véov éic doxod< vantur. 39. Et nemo bibens vetus, | xatyobs BAntéov [xat dugetepor suvtypotv= statim vult novum; dicit enim : Vetus | tat]. 39. Ovdets midv madatov Oéder veovmelius est. _ 1 Aéyst yao, ‘O madrards xenotds éotrv. Consideratione dignum est scribas et pharisaeos accusationem blasostendat Messiam quippe qui ex oraculis prophetarum ablaturus sit peccata et iustificaturus multos (Is. 53,14). Tam parum illi indolem messianam intelligere volebant neque enim signis manifestissimis a Iesu editis ad meliorem frugem conversi sunt. Id sequentibus quoque probatur. Iesus autem hoc suum munus sanandi peccatores etiam insigniore modo coram omnibus patefacit, dum unum ex eis qui tamquam peccatores illis erant abominationi suum facit discipulum et comitem et palam re et verbis declarat se venisse ad peccatores salvandos. Gentiles qui doctrinae continetur pro ludaeis; quare apud tres synopticos eadem cernitur narrationum series (Matth. 9,9. Marc. 2,14);
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v. 27 et post haec exwit scil. ex Capharnaum et ex domo Petri, ubi paralyticum sanaverat (uti habetur ex Matth. 9,1 et Marc. 2,4 seq.) et exiit ad mare (Marc. 2,13); ibique multam ad eum venisse turbam quam docebat pariter a Marco docemur. Quare publicanum palam coram multis esse a Iesu vocatum apparet; et vidit publican nomine Levit sedentem ad telonium; erat Capharnaum emporium haud spernendum terra marique ut portorium mercium exigeret. Cum publicani et portitores in suum quisque lucrum essent intenti adeoque homines haud parum vexarent ad tributa solvenda, eiusmodi hominum genus erat exosum. Marcus et Lucas nomen Levi solum commemorant, Matthaeus vero suo se nomine quo postmodum apud omnes innotuit: signat. Ilos de Levi fecisse mentionem , ut honori evangelistae vel parcerent vel consulerent multi putant (cf. Bed. Bon. Theoph. Alb. Luc. Ipr. Lamy), sed rectius iam fans. censet verisimilius eum Levi appellatum esse ‘antequam exsisteret apostolus; unde Marcus et Lucas eum eo quo tum vocabatur nomine designasse censendi erunt. Esse autem Levi eundem qui vocatur Matthaeus, vide in Eaten Matth. p. 1 neque obstare quae dicit Origenes c. Cels. 1,62, vide in Comment. Marc. p. 76, et ef. Cornely, Introd. If p. 15 seq. Iesus hune portitorem quem alii ne aspicere quidem dignabantur, considerate et cum aliqua mora aspexit 20zacxzo (aliquid spectare, cum admiratione, attentione etc.), quo iam vultu et aspectu attentionem aliorum provocabat et profecto cum magna multorum admiratione azt ili - sequere me!
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v. 28 et relictis omnibus surgens secutus est eum; en quantae sit efficaciae vocatio Christi; quam primum vocem elus audit, animo iam omnibus renuntiat omniaque relinquit firmo fixoque consilio et proposito et quod animo conceperat extemplo opere exsequi coepit; surgit statim ‘a telonio et secutus est eum arohodbe. forma verbi iam indicatur eum secutum esse constanter : sequebatur eum, factum esse comitem ac diseipulum (Schanz). Putat Weiss inepte dici xarahkinoy cavra ante avacréc; sed ipse potius inepte obiicit; nam profecto debuit Levi animo iam omnibus renuntiasse cum surgeret et Iesu se comitem perpetuum adiungeret. Animi enim consilium et propositum praecedat necesse est; insuper recte monet Schanz Lucam prae aliis efferre alias quoque quam sit necesse renuntiare bonis terrestribus. « Propria dereliquit qui rapiebat aliena ac vile illud sedile destituens toto post Dominum vestigio mentis incedit » (S. Amodr.). Ad testandam laetitiam accepti beneficii et ad honorem Iesu impertiendum vy. 29 fectt ec convivium magnum Levi in domo sua et Do-. minus libenter ingreditur (S. Amér. Bed.); tria in sententia notari advertit A/é. stadium praeparationis, iucunditatem epulationis, liberalitatem ministrationis; e¢ erat turba multa publicanorum et aliorum —guicum illis erant discumbentes, « invitaverat enim illos Matthaeus, ut sicut fuerant socii in culpa sic et essent in poenitentia » (S. Bon.) et praeterea illi quoque alliciebantur cum viderent Iesum doctorem adeo eximium ac celebratum non dedignari familiariter agere cum uno ex suo ordine. Honor uni praestitus a Iesu aestimabatur quasi omnibus datus. In ipsa urbe complures fuisse publicanos ipso commercio sat _ magno efficitur. Pharisaei et scribae animis in Iesum infestis iam insidiose in eius agendi modum inquirunt. Uti Marc. 2,16 dicitur, viderunt Jesum manducantem cum publicanis, et quod Tesus facit, elus quoque - discipuli facere non dubitant; v. 30 ef murmurabant Daeg et scribae. eorum, qui a paribus pharigacontm erant eorumque comites, dicentes ad discipulos cius, insidiose quoque petunt discipulos quibus facile demonstrari posse rem illam minime decere sperabant, ut eos ad incitas redigerent et a Iesu averterent, quare cum publicanis et peccatoribus manducabitis et bibitis? cum discipulos arguant ac reprehendant, non eos solum verum eorum magistrum potissimum aggrediuntur (cf. S. Aug. de cons. evang. 2,27. 61); unde apud alios dicunt : quare manducat... magister vester! Atque Iesum praeprimis peti ex eorum mente, apparet quoque ex narratione; Iesus enim ita respondet ut de sua solum actione rationem reddat. Quid reponerent discipuli probabiliter non habebant , neque fuissent idonei qui cum scribis disputarent eorumque argumenta speciosa dissolverent. Scit Iesus se peti,
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v. 34 e¢ respondens Iesus dixit ad illos : non egent qui sant sunt medico sed quit male habent ; quam absurdum est. medico exprobrare quod cum aegrotis versetur? nonne omni esset vituperatione dignus si aegrotos adire recusaret? nonne laudandus, si ipse sedulo inquirit qui sua indigeant ope? En, brevissime simul et efficacissime destruit Iesus speciosam eorum argumentationem. Cum enim eius praecursor Joannes praedicaverit : agite poenitentiam, et ipse ab eadem poenitentia initium ceperit praedicationis regni Dei, manifestum esse debuit non aliis quam peccatoribus maxime eam annuntiationem esse intimandam. Quare pharisaei, nisi ipsam hance de morum emendatione concionem vellentimprobare , debebant commercium Jesu cum peccatoribus laudare. Iesus itaque eos convenit, eos exquirit, familiariter cum iis agit; in convivio eos alloquitur et animos eorum pulsat quos synagogas vitare scit. Dum medicum se dicit, haud obscure ad se applicat locos illos quibus Deus describitur sanans populum; ef. Ps. 146,3 qui sanat contritos corde; Is. 19,22 Dominus sanabit Aegyptum et 57,19 et Os. 11,3; insuper iam apud prophetam Messias annuntiat se esse missum ut mederetur contritis corde (Is. 61,1). Am-_ plam piae meditationis et consolationis materiam hac designatione Messiae praeberi nemo non videt et cum totum genus humanum iam a primo parente sit aegritudine infectum, haec appellatio aptissime quoque inditur reparatori illius damni ab Adam illati. Quare simul patet in hoc rerum ordine neminem posse dici omni ex parte sanum qui medico non opus habeat. Unde non est quaerendum in applicatione locutionis proverbialis quinam sint sani quos medico non egere dicat Christus. — Cum universum genus humanum aegrotet et ad unum omnes medico et salvatore quam maxime opus habeant, etiam intelligitur quo sensu dicatur
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v. 32 non vend vocare iustos, sed peccatores ad poenttentiam ; inter se correspondent dyratvortes et Slxaror, xanirg eyovtes et auaotwAot; unde sicut nemo hominum ita sanus est ut medico Iesu carere possit; . "LG: G8ge hee ee 218 -eodem modo nemo iustus est; quare merito dicit Iesus : non veni vocare tustos. Cum itaque sit eius muneris et missionis ratio ut peccatores vocet ad poenitentiam , ad vitae emendationem, necesse est ut cum eis conversetur, sedulo eos inquirat ibique moretur ubi eos alloquendi op- - portunitas offertur. Sunt qui explicent : non veni vocare eos qui se iustos esse iactent (cf. S. Ambr. Bed. Bon. Theoph. Alb. Ipr.), vel dici _iustos cum ironia et designari scribas et pharisaeos. At durum esset eos excludi; insuper Iesus eos quoque toties vocat quoties reprehendit | eos et redarguit et coram lis miracula patrat. Neque opus est dicere cum Lap. non vocari iustos quippe qui iam sint prope Christum ; vocari enim solum qui procul absint; id quod subtilius excogitatum est neque ad v. 31 congruit. Ex eodem y. 34 quoque patet non esse explicandum cum To/. : veni vocare non tam iustos quam peccatores. Quamvis sententia negativa quandoque si cum positiva collocetur, non in universum neget, sed vim potiorem in altera contineri significet (scil. hon tam-quam), hoc tamen loco neque ulla est eius acceptionis necessitas neque veritas. Ceterum vide in Comment. Marc. p. 79. Prima itaque cavillatio iis male cessit. Nisi enim absurde dicere vellent peccatores non esse reducendos ad resipiscentiam, modum agendi ° Iesu debebant approbare. Verum, uti homines eiusmodi solent, quasi | nihil esset effectum statim ad alteram accusationem sermonem transferunt, ut nova accusatione prior responsio oblivioni detur vel saltem offuscetur
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v. 33 at ili dixerunt ad eum of 3 i. e. pharisaei et scribae v. 30 quibus Iesus responderat; id bene congruere cum Marc. 2,18 — vide in Comment. Marc. p. 81; de Matth. 9,14 vide ibidem p. 82 et in Comment. Matth. I p. 355; (quare) discipule Loannis ce1unant frequenter et obsecrationes factunt, similiter et pharisaeorum, tur autem edunt et bibunt; lectio sine guare, assertio magis prae se fert accusationem quam in Iesum facere cupiunt. Vitae austeritas semper habet admirationem turbarum et famam conciliat sanctitatis. Et cum Ioannes baptista apud omnes auctoritate plurimum valeret, etiam ieiuniis discipulorum eius magna apud omnes accedebat aestimatio et reverentia. Commemorata eorum austeritate etiam discipulis pharisaeorum et ipsis pharisaeis addunt laudem et commendationem; callide itaque sibi ipsis coram convivis encomia tribuunt. Et illis ietunantibus et assidue precantibus opponunt discipulos Iesu edentes et bibentes! Sane astute verba seligunt, ut Christo coram convivis detrahant. Iesus autem ita respondet ut telum in se iactum statim reddatur in- -nocuum etiam in eorum opinione qui vitae austeritatem maximi faciunt ; affert scil. rationem, cur quamvis modo non ieiunent postea omnino sint ieiunaturi; v. 3% gucbus tpse ait : numguid potestis filios sponst vopodyes filios thalami, n217 122 erant amici et sodales sponsi, qui praeparabant quae ad nuptias celebrandas requirebantur et qui iis in festis comites erant sponsi et sua hilaritate gaudium sponsi augebant (cf. ad Matth. 9,15), dum cum illis est sponsus, dum festa illa nuptiarum aguntur, facere ieiunare? Vocaverat loannes baptista Jesum sponsum (Ioan. 3,29) eaque voce eum declaravit Messiam qui venerit ut acquireret sibi sponsam, Ecclesiam. Sicut enim populus Dei veteris foederis tamquam sponsa Domini apud prophetas celebratur (cf. Is. 50,4. Ter. 2,1. Ez. 16,8. Os. 2,2. 7 etc.), ita instauratio quoque messiana tamquam sacrum Huedaan connubium describitur; cf. Os. 2,19. Is. 61,10 et ipse _Messias ut sponsus proponitur in Ps. 44 (vide ad Matth. 9,15 et Mare. 2,19). Cum itaque ille praesens sit quem Abraham et tot reges et prophetae tanto expetebant desiderio (Matth. 13,17. Joan. 8,56), nonne discipulis quieius fruuntur consortio quam maxime gaudendum et exsultandum est? et quis posset ab illis exigere, ut in tanto gaudio animas affligant i. e. ieiunent (cf. Lev. 16,31; 23,27. Num. 29,7)? « Quod autem Lucas ait : numquid potestis facere ieiunare, eleganter intimavit eosdem ipsos qui loquebantur fuisse facturos, ut lugentes ieiunarent filii sponsi, quoniam ipsi essent sponsum occisuri » (Beda). Ne itaque discipulis gaudium invideant quo nunc praesentia sponsi delectantur! Insuper nullum est periculum ne molliori vitae generi assuescant; e contra, aspera eos manet vita et dolore et labore referta
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v. 35 venient autem dies cum ablatus fuertt ab tllis sponsus, tune verunabuntin lis diebus ; nota quanta emphasi id fore dicat ; venient dies et cum ablatus fuerit tune, in illis diebus; prima quoque vice suam mortem praedicit violentam verbis fere nedem quibus eam propheta praedixit Is. 53,8. Aliasieiunium suis commendat (Matth. 6,17; 17,20. Marc. 9,28), hic sublimem eius rationem indicat : mortem Christi violentam, desiderium consortii eius, dolorem quod ab eius praesentia absint (vide Comment. Matth. Ip. 351 et Marc. p. 83). Vult itaque Christus ut sui quandoque ieiunent; cur enim diceret id fore nisi id fieri vellet? Recte ilaque Ecclesia certa quaedam praescripsit ieiunia. Qui Iesum interpellabant v. 18, ipsa sua interpellatione ostendunt se tempus novum messianum metiri secundum normam veteris foederis. Hune errorem Jesus iam destruit. Nam apud prophetas foedus messianum annuntiatur tamquam foedus novum (ler. 31,34); quare ex hac ipsa noyitate iam consequitur tempora et instituta esse diversa neque veteres observantias, ritus, caerimonias posse congruere foederi novo. Id declaratur similitudine vy.
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36 dicebat autem et similitudinem ad illos xaga6oxiy; cum Iesus vero aliquo sensu in ordine plane alio et supernaturali sit et vocetur.sponsus, sermo qui antecedit non est omni ex parte a mera similitudine petitus. Sed sermo qui sequitur totus proficiscitur a similitudine et comparatione, ut ea collatione rei facta doctrina proponatur; quare merito monet evangelista zzpaéorqy nunc a Domino dici; guia nemo commissuram enernux assumentum a novo vestimento immiattit in vestimentum vetus, i. e. in vita communi ordo et distinctio et discrimen servatur inter nova et vetera: eius diseriminis negligentia affert damnum; alioquin et novum rumpit cyics. scindet novum, quia ex eo pannum sumit quem veteri assuit ef veteri non convenit commissura anovo vestimento abscissa. Quo exemplo in universum demonstratur distinctionem inter vetus et novum esse servandam:; singulari autem ratione permixtionem esse perniciosam. Lucas eam similitudinem ita exhibet ab aliis synopticis diversam, ut assumentum dicat abscindi a veste nova; unde et vestis nova discinditur et vetus male et modo incongruo beeanctae, Fortasse ob oculos habuit peculiari ratione eas perstringere sectas quae more iudaizantium observantiis legalibus retentis aliquid doctrinae christianae amplectebantur; quorum iudaizantium conatus et tentamina S. Paulus acriter persequitur in epistola ad Galatas et alibi. Vetus foedus arctis continetur limitibus; erat conclusum cum uno populo isque variis statutis coarctabatur, ae a reliquis gentibus separaretur. Sed foedus novum, uti a prophetis erat delineatum, debet esse universale, destinatur omnibus; quare patet hoc foedus minime posse illa forma vetere constitui;
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v. 37 ef nemo mittit vinum novum im utres veteres ; alioquin rumpet vinum novum utres et ipsum effundetur et utres peribunt;
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v. 38 sed yvinum novum in ulres novos mitlendum est ef utraque conservantur ; simili modo ait apostolus : si circumeidamini, Christus vobis nihil proderit; evacuati estis a Christo qui. in lege leg ini, a gratia excidistis (Gal. 5,1. 4). « Quod ab iis a legalis vitae generi adhaerent admitti nequeant Christi constituta ta ex Xprgr00 Yeoricpatx, neque cordibus capi hominum qui nondum a Spiritu sancto teagritionel sint nacti, demonstrat Dominus dicens veteres -utres non posse capere vinum novum; senuerat iam foedus primum; ergo qui huic adhaeret et antiquatum praeceptum mente adhuc tenet, Christi novitatem non potest percipere »(S. Cyr.). Sat multi explicant Iesu discipulos designari vestimento vetere et veteribus utribus, quibus itaque utpote imperfectis et debilibus ieiuniorum onera non sint imponenda (Bed. Bon. Theoph. Cai. Tol. Luc. Ipr.; alios enumeravi ad Matth. 9,17). Sed cur eis ieiunia_non iniungat, Iesus rationem reddit-in v. 34; quo iure quaeramus aliam? et si discipuli Ioannis et pharisaeorum ieiunabant, quis dicere poterit Iesu discipulos futuros fuisse adeo parum firmos, ut si ieiunium ab iis exigeretur a Iesu defécturi essent? nonne aliqui antea erant § diseipuli loannis? ceterum vide Comment. Matth. I p. 353. Dein alia comparatione describit conditionem mentis eorum qui non intelligunt novo foedere novam quoque normam requirl et formam.
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v. 39 et nemo bibens velus (statim) vult novum ; dicit enim : vetus melius est, vel bonum est (ef. lect. var.) ; id quod magis congruit, cum novum vinum non gustaverit adeoque comparationem nequit instituere, sed solum enuntiat se vetere plane esse contentum cum sit bonum neque aliud quidquam desiderare. Quo proverbiali modo loquendi ii designantur qui ita suis observantiis et traditionibus inhaerent ut quam maxime in iis sibi complaceant et in lis summam bonorum quasi contineri arbitrentur. Ita scil. pharisaei variis suis traditionibus insistebant aliosque qui eas negligerent aspernabantur (cf. Matth. 23,23 seq. Marc. 7,1 seq. Luc. 18,12). Verum praepostero hoe amore etiam factum est, ut sibi ipsi sufficientes et suam iustitiam statuere volentes (Rom. 10,3) Christi doctrinam non susciperent eumque odio persequerentur quoniam traditiones hominum non observabat. Gensent aliqui hac locutione proverbiali quasi ratione quadam excusari pharisaeos cur adeo suis usibus dediti omnem aversentur mutationem (ef. Schanz, Fil. Wezss). Atid necessario non sequitur. Exemplo solum declaratur Iudaeis vitae veteris saliva imbutis novae gratiae praecepta sordescere (Beda) eosque propter consuetudinem vetustati legis assuetos non ferre nec desiderare evangelii novitatem (Ewch. T, heoph. ). Neque obstat vinum vetus esse revera bonum, immo melius vino recenti. Perperam quis diceret institutionem veterem non posse conferri vino veteri adeoque meliori et foedus novum vino recentiori ideoque deteriori. Nam adverti debet ad quid exemplum allatum afferatur. Affertur enim solummodo, ut quae sit vis consuetudinis inveteratae demonstretur et ut describantur ii qui omnem mutationem et novitatem abhorreant et arbitrentur veterem theocratiae formam debere diorem similitudinis a Iesu dictae. 6,1. ,Eyéveto 8& ev aab6drw (Geutepor > r JeeN DY Tutu) Sraropevecdar adrov ord orooluwvy" wat EttAAov of pabytat adtod xat iabrov X\ IZ f ~~ Tobs stayvac, tudyovtes tats yepotv, 2. tr- \ s ~ > ~ veg 6& tov Daocalwv etmov, Tt morette © o% eeotwy totic ckEGacw; 3. ual enouptlets meds adtods etzev “Inocts, Ovde TOUTO aveyvwte, émotnoey Aaveld, bte of wer? adtod; 4. (ds) stoyAQev ete tov ofzov tov Osod, xa toe — mpolessews Aabwy Epayey zat yv> ~ > Zwxev TOs pst Ketovs t7¢ adTOU, ode od% Beatty gayety ei fy pevoug todc fepetc; 5. xat zheyev a@dtots, Kupis eotiv tod aa6edtov 6. viog tod d&vOoudzov. 6. “Eyéveto G& év Etéow cab6dtw eto- ~ ULV > A A \ > eAQcty adtov ets tiv cuvaywy7y zat Gi- Odoxewv> xat Fv dvOewros exer xat h yee adtod 4 Sebtk qv Exod. 7. mapetnpodvto SEN. 1 ~ \ € : - dé adtov of yeaumarete zat of \Dactoator, > éy tH) cab6dtw Oepanedcer’ tva eYowoty narnyopety adtod. 8. abtog OE ast tod Stadoytspovg adtay, etmev OF te avool to Enoky eyovtt thy yetox, "Eyetoe zat otae ig to péoov, xar’ dvactas Zatn, 9. eimev $ "Insots mped¢ adbtods, "Emsowtid bua, ef Hsotw ti cabGdtm ayalororyaat 7 xaxonovyjoar, Wuyty ciioar W anokcon; 10. xat mept6Ashduevos m&vtag adtods, siney avTO) "Extetvoy thy ystod cov. 6 6& Exolnoev xat anonateatadn H xete adtod- 11. adrot de érAyjabycav avolacg: xat ‘Steddhovy mods dA= Afrouvs, th av movtcatev 10) *Iyood. Duobus aliis exemplis malitia pharisaeorum et insidiae quibus Iesum petunt describuntur. Hisce simul declaratur scribas et pharisaeos, Jesu doctrina et modo agendi ad meliorem reduci frugem. Unde pariter efficitur, ut Iesus alios populo constituat duces et pastores (6,12 seq. );
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Ἐγένετο δὲ ἐν τῷ... cf. 1, 8. ἐπικεῖσθαι, d'une foule qui serre de près, xxut, 23; Jos. Ant. XX, v, 3 (110). Ici ce n’est pas par hostilité. La Vg. ut audirent suppose τοῦ &xobe qui doit étre une correction de style au lieu de καὶ ἀκούειν (confirmé par sah). — καὶ αὐτός, sans emphase, simplement pour indiquer le lieu de la scène, par une sorte ‘de parenthèse. La péripétie se produit lorsque Jésus voit les deux barques; l'apodose de ἐγένετο est donc seulement à καὶ εἶδεν. Après ἐν τῷ et l'infinitif le verbe au temps défini prend καὶ (ν, 42; xiv, 1; xvit, 41) ou ne le prend pas (x, 6; vur, 40). Le καὶ avant adrés est subordonné ἃ καὶ ἀχούειν. — ἦν ἑστώς, cf. Jo. xvur, 18.25. La construction avee le participe est du goût de Lue, cf. Introd. p. cv. — λίμνη de Luc seul dans le N. T. (sauf. Apoc. xix, 20 qui ne parle pas d’un objet de la nature). Il ne veut pas donner le nom hébraïsant de « mer » au petit lac de la Galilée. Sur Gennésaret, ef. Me. vr, 53 Com. Le bord du lac, avec ses plages spacieuses, était comme un lieu de rendez-vous, sans l'encombrement des petites cités, les cris des marchands, les aboiements des chiens, la préoccupation des affaires, οἱ loin de la surveillance jalouse que les Pharisiens exerçaient dans les synagogues.
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πλοῖα (Η V) et non πλοιαρια (Τ' 8). — επλυνον (Η T. αν) et non amenkuvav (8 V. ον).
C'est un retour de pêche. Les deux bateaux sont le long du rivage, c’est-àdire touchant le gravier par la proue; les pêcheurs (ἁλεεῖς ou plutôt ἁλιεῖς [Β D etc...! ef. Mc. Com.) sont descendus et nettoient leurs filets qui ont ramassé plus d'algues ou de boue que de poissons. — πλύνω se dit du linge, des ustensiles ct autres objets inanimés. Luc se sert du terme très général δίχτυα.
5:3
Jésus choisit le bateau de Simon parce qu'il le connaissait. Toute cette scène depuis le début est la même que Mec. iv, 1-2, avant les paraboles. A cet endroit Luc n’y reviendra plus (vur, #4) pour ne pas se répéter. Ici il n'indique pas quel fut l'enseignement, parce que ce tableau n’est que l’introduction de la pêche miraculeuse et de la vocation de Simon. On peut donc se demander si Luc, rencontrant deux fois dans Mc. (π, 43 et 1v, 1) l'enseignement sur le rivage et une fois l’enseignement donné de la barque (Me. 1v, 1 s.), n’a pas cru plus élégant de ne parler du tout qu’une fois, et de placer cet épisode avant le départ pour une pêche. Aucun exégète catholique ne prétend que les faits sont toujours rangés dans leur ordre chronologique.
5:4
Luc emploie de nouveau (cf. v. 3) ἐπανάγειν, terme technique pour « aller au large ». Le verbe est au singulier, parce qu'il s'adresse au patron de la barque, qui devait être au gouvernail; χαλάσατε est au pluriel, parce qu'il faut être au moins quatre pour descendre le filet dans l'eau. Cette manière de pêcher prouve que le filet n'est pas un ἀμφίδληστρον, sorte d’épervier qu’on jetait à l’eau par un mouvement circulaire du bras (en arabe chabakah), et qui était celui dont se servaient Simon et André dans la scène racontée par Mec. τ, 16 (Com.). χαλάω signifie descendre au moyen de cordes (Me. u, 4; Act. 1x, 25; xxvi, 17.30; Π Cor. xt, 33). Cela pourrait s'entendre de la seyne (σαγήνη, en arabe djarf), grand filet de quatre à cinq cents mètres de long. Mais on ἃ l’habitude de ramener ce filet au rivage, tandis que nous verrons les pêcheurs tirer les filets sur leur bateau. Il s’agit donc du M°batten (Biever, Conférences de saint Étienne, 1910-1941, p. 305 s.). D'après le P. Biever, ee filet est composé de trois filets juxtaposés, attachés tous les trois à la même corde. Celui du milieu est à mailles étroites, tandis que les deux extérieurs ont des mailles très larges. Le filet est descendu lentement dans l'eau à mesure que la barque s'avance. Quand il est en place, la barque retourne en sens opposé et les pècheurs donnent avec leurs rames des coups secs sur l’eau pour effrayer les poissons qui se précipitent dans le filet. Il n'est jamais ramené sur la plage, mais ramassé à l'endroit même où il a été lancé. — ἄγρα peut être la pêche au sens actif, ou l’objet péché. Ici plutôt l'actif, captura. 5. om. ὁ α. Σιμῶν (T H) plutôt que add. (8 V). --- om. avtw p. εἰπεν (T Η) ou add. (SV). — om. τῆς a. νυχτὸς (T H) plutôt que add. (8 V). — τὰ δικτυα (T H V) et non τὸ διπτυον (8). 7. om. τοῖς a. εν τω (T H) οἱ non add. (S V). 8. am. του a. ἴησον (T H V) et non add. (8).
5:5
ἐπιστάτης seulement dans Luc (vu, 24.45; 1x, 33.49; xvu, 13), et toujours de Jésus. Évitant le mot hébreu rebbi, il ne pouvait trouver un équivalent grec parfait; mais ἐπιστάτης était bien choisi; ce n'est pas seulement le professeur ou maître de doctrine, il a toute autorité; cf. Éprcr. Diss. nr, 15, 3 : ἁπλῶς «ὡς» ἰατρῷ παραδεδωχέναι σεαυτὸν τῷ ἐπιστάτῃ. — Le P. Biever écrit (4. L. p. 306) des pêcheurs du lac : « Bien des fois, après avoir laissé le filet dans l’eau pendant des heures entières, les pêcheurs le retirent sans avoir fait de capture. On essaie alors à un second endroit, à un troisième et parfois à un quatrième et vers l’aube on s’en retourne à Tibériade sans avoir rien pris ». Pierre ne manque donc pas de confiance en Jésus, bien au contraire. Les chances étaient beaucoup moindres durant le jour.
5:6
διερησσετο (T H) ou barre (8 V). — τὰ διχτυα Cf. v. 5,
διαρρήσσω forme récente pour διαρρήγνυμι, les filets étaient sur le point de se rompre; ce n’est point une exagération; le filet en question ayant environ cent mètres de long pouvait bien fléchir par le milieu sous le poids des poissons ou à cause de leurs efforts pour se dégager. Ce succès extraordinaire, et en plein jour, après tant d'efforts inutiles, ἃ quelque chose de miraculeux, mais ce n’est pas un pur prodige, c’est-à-dire un miracle opéré par ostentation, car Jésus se propose de gagner l'âme de Simon et de ses compagnons.
5:7
On fait signe à ceux de l’autre barque, parce qu'ils sont trop loin pour entendre; ils sont donc restés au bord. Le P. Biever nous dit du djarf, plus considérable ἢ! est vrai que le mebatten, qu'il coûte de einq à six cents francs, et l'entretien demande plus de cent francs chaque année. « C’est pour cette raison que le plus souvent quelques pêcheurs, des frères ou des proches parents ordinairement, s'unissent entre eux pour l’acquisition d'un pareil filet et les produits de la pêche sont partagés en raison des sommes versées par les associés » (Z. L. p. 304). Ceux de l’autre barque étaient μέτοχοι de cette facon. — συλλαμβάνεσθαι « assister, secourir »; Phil. iv, 3. Les classiques employaient l'actif dans ce sens (même Eur. Méd. 946, συλλήψομαι est un futur actif}, mais la koinè le moyen. Field après Wetstein cite Alciphron (Epist. 1, 1x), précisément à propos d’une pêche : ἐλπίδι οὖν καὶ τῶν πλησίον τινὰς ἐκαλοῦμεν, μερέτας ἀποφαίνειν ἐπαγγελλόμενοι (promettant de les déclarer participants), εἰ συλλάδοιντο ἡμῖν καὶ συμπονήσαιεν. — ὀυθίζεσθαι, être sur le point d'aller au fond; l'expression est un peu forte et plus descriptive que littérale. — Le τοῦ paraît dépendre de xatéveuσαν, il n’est donc pas final.
5:8
Luc ajoute ici le nom de Πέτρος à Simon, maïs il nous dira νι, 14 que ce om lui fut donné par Jésus; il anticipe donc; de son côté Pierre nomme maintenant Jésus xipu, « Seigneur », parce qu'il reconnaît en lui un pouvoir miraculeux. L'expression ἔξελθε est quelconque et assez mal choisie dans la circonstance. Comment Jésus sortirait-il du bateau? Euc n’a pas toujours le don de voir la situation concrète. Pour comprendre le sentiment de Pierre, Holtz. cite Ex. xxx, 20; Jud. vi, 22-23; xnr, 22; 1 Sam. vi, 19-20, mais ces passages ne respirent que la terreur; le sentiment d’Isaïe (vi, 5) qui rappelle son péché est plus semblable. Mais Pierre ne dit pas du tout qu'il craint de mourir, et pour lui la présence sensible de Jésus n’est pas une apparition passagère. Il se jette aux genoux de Jésus pour lui rendre son hommage, se sentant indigne, lui, pauvre pécheur, de le garder auprès de lui (cf. Mt. vin, 8). On s’est étonné de la stupeur de Pierre qui ἃ déjà vu Jésus guérir sa belle-mère (ιν, 38 s.). Plum. dit avec esprit que le pécheur fut plus frappé d'un miracle qüi regardait sa profession. Il serait plus naturel de supposer que Luc a reproduit fidèlement une tradition où la vocation précédait les autres miracles, sans l'harmoniser avec l’ordre chronologique qu'il ἃ suivi. Et il est impossible de poser des règles aux émotions. Ébranlé par les premiers miracles, touché par la prédication, Pierre à pu éprouver alors une secousse morale décisive, qui se manifesta brusquement, conformément à son caractère. Les Grees et les Latins disaient très bien : se jeter aux genoux. La lecon row noow D, 1; 118, 131, 209 ad pedes ὁ d e Fu) bien être d’ ‘une syrienne, syrsin. pes. Diat.-ar.
5:9
ἡ (T S V) et non ὧν (H).
θάμθδος, comme 1v, 36. Même si l’on éerit 1 (et non Ἢ suvBaéoy, lecor plus difficile et mieux attestée, ἄγρα pourrait signifier la capture au sens actif, la 10. 0 a. Insow (T S V) et non om. (H). capture qu'ils avaient opérée (attraction du relatif); — ouAkeuéévw d'une pêche, Arr. Indic. vin, 13.
5:10
Nous voyons ici que les associés (μέτοχοι) de Simon étaient Jacques et Jean les fils de Zébédée, nommés ici κοινωνοί, que Luc a employé pour varier son style, le premier indiquant plutôt la participation, le second une relation personnelle {Plum. d'après Westcott). Jacques et Jean ne sont présentés que par une transilion littéraire assez banale, ὁμοίως, qui indique une soudure. Ne voulant pas raconter leur vocation en détail, Luc les bloque avec Simon. D'après Me. (1, 20) on n'eût pas soupçonné qu'ils étaient associés avec Simon, puisque leur père Zébédée avait des mercenaires. Plum. croit possible que les μέτοχοι aient été dans la seconde barque, les χοινωνοί dans celle de Pierre, maïs alors qui sont ceux qui étaient avec Pierre dans la capture des poissons? — Jésus ne parle qu'à Pierre, le principal acteur. μὴ φοθοῦ, 1, 13; ἀπὸ τοῦ νῦν, 1, 48. ζωγρέω « prendre vivant », le principal objet des chasses à une époque où l’on avait la fureur des ménageries. Le verbe a sa portée pour le sens profond de J'expression, et Luc ne l'a pas employé au hasard, mais l'accent est surtout sur le mot ἀνθρώπους comme dans Mc. et Mt., où l'expression « pêcheurs d'hommes » est beaucoup plus naturelle.
5:11
παντα (T H) et non axavra (S V).
xatéyw (en opposition élégante avec ἐπανάγω) dans Luc seul et Rom. x, 6; au sens nautique Act. 1x, 30; xxvir, 3.12. Le pluriel était nécessaire pour faire cette opération; quoique l'appel n'ait été adressé qu'à Simon, ce sont plusieurs personnes qui suivent Jésus, non pas en abandonnant leurs bateaux selon la manière concrète de Mc., mais en quittant tout, comme il convient à des personnes détachées des choses du monde. Ce pluriel comprend à tout le moins Jacques οἱ Jean qui ont été nommés; il peut s'entendre aussi d'André, frère de Pierre (Mc, 1, 16), peut-être d'autres encore. Il y ἃ d’ailleurs ici un certain embarras de rédaction. Luc qui n'avait pas parlé d'André et qui ne voulait pas faire une vocation spéciale pour Jacques et Jean, ἃ adapté à peu près la formule de Me. sans la répéter. Le ms. D ἃ essayé de corriger .en faisant adresser à tous au pluriel l'appel à Simon. La difficulté de concilier Luc avec Mc. et Mt. est encore ici plus délicate qu'à propos de la visite à Nazareth. Augustin qui avait nettement conclu à l'identité dans le premier cas semble adopter successivement l'identité des deux faits οἱ leur diversité : qui (Mattheus et Marcus) breviter hoc perstringunt, quemadmodum gestum sut, quod Lucas apertius explicavit commemorans ἰδὲ etiam miraculum super captura piscium et quod ex ipsa πανὶ dominus prius fuerit locutus ad turbas (de cons. ev. IL, xvir, 37), et ensuite : unde intellegendum est hoc primo esse faclum quod Lucas insinuat.…. ut postea fierel quod Mattheus et Marcus narrant (1. LU, xvu, 4). . ρβνο Les exégètes catholiques se sont partagés entre ces deux manières de voir. Ceux qui admettent deux faits distincts adoptent le plus souvent l'ordre Me.-Mi. puis Luc (Euth. Calmet, Schanz); les apôtres, après leur première vocation, auraient continué à pêcher, du moins la nuit; la vocation de Luc serait définitive. Cependant Knabenbauer est pour l'identité et cite Tatien, Cornelius a Lapide, Cornely, Fillion. Ce système parait le meilleur si l'on considère que ni Luc ni Mc. et Mt. n'ont connu deux vocations, et personne n’y aurait jamais songé sans la difficulté de ramener au même événement les détails donnés des deux côtés. Or, en pareil cas, l'accord sur lPunité est beaucoup plus significatif que les divergences sur les détails qui se rencontrent toujours plus ou moins aussitôt qu'un fait est raconté par plusieurs personnes. D'autre part les défenseurs de l’unité s'avouent vaincus quand ils cherchent à mettre bout à bout les deux récits, afin de constituer, comme dit Knab, une série d'événements qui convergent vers un même résultat (in Matth, τ, 465). De cette façon en effet ce sont toujours deux épisodes, mais qui se sont suivis immédiatement, ce qui est la moins probable de toutes les explications. On est donc contraint de chercher une autre solulion dans la critique littéraire, en se guidant sur les termes de la première manière de saint Augustin, à savoir que Luc ἃ ajouté la prédication et la pêche miraculeuse. Il est assez clair en comparant les textes de Me. (ιν, 4-2) et celui de Luc (v, 1-3) que la prédication de la barque.est la même scène. Personne n'aurait songé à les distinguer si cet épisode ne formait dans Luc l'introduction d'un événement différent. Mais c’esl un principe d'exégèse évangélique que les faits peuvent être déplacés et placés dans des contextes différents. C’est le cas de la pêche miraculeuse, parce que Luc présente à la fois deux faits réunis en un seul, et parce que la manière dont sont introduits Jacques οἱ Jean donne à penser qu’il a voulu rattacher leur vocation à celle de Simon, comme dans Me. 1, 16-20. Tout serait très clair si Luc, connaissant le récit de Mc., et résolu à en tenir compte, mais ne voulant pas non plus négliger un récit de pêche miraculeuse, qui lui ἃ paru amener admirablement la parole de Jésus à Simon, « tu prendras des hommes », et lui donner toute sa valeur, si Luc, disons-nous, a tout groupé autour de ce fait. Comme on le disait à propos de la visite à Nazareth, ce n'est point là manquer aux lois de l’histoire, c’est substituer à la simple chronique des faits un pragmatisme qui montre leur enchainement et les éclaire l'un par l'autre, en marquant par l'unité du récit la causalité qui les unit. Pour le dire plus clairement, une série de faits a dù se passer comme cela est dit par Με. Simon et André jettent l'épervier quand Jésus les appelle. Plus loin il appelle Jacques et Jean. Ce n’est pas la scène de la pêche miraculeuse où l'on pêche avec un grand filet, quand Simon est déjà un ami de Jésus. Lue, connaissant une seconde pêche que Pierre omettait probablement de raconter comme trop honorable pour lui, a transporté à l'issue de celte pêche la vocation des premiers apôtres, retenant ainsi tout ce qu'il y avait d’essentiel dans le récit de Marc. Si l'on objectait que la pure objectivité de Luc une fois mise en doute, on l'accusera d'avoir inventé la pêche miraculeuse comme une préparation littéraire à l'appel de Pierre, il faut répondre qu'autre chose esl d'inventer les faits, autre chose est de les placer dans un certain ordre. On peut ajouter avec Loisy (1, #43) que si Luc avait inventé la pêche miraculeuse, il l'aurait mieux adaptée à son but, tandis que sa composition trahit une certaine Mais tandis que nous expliquons cette gêne par la combinaison de Mc. avec ses renseignements particuliers, Loisy, J. Weiss et d'autres supposent que Luc a transformé la tradition recucillie par Jean xx, 1-14. S'il n'y avait eu dans la tradition qu’une pêche miraculeuse, il serait plus conforme aux tendances de la critique indépendante de regarder (avec Wellh.) comme plus récent le récit qui transfigure davantage la personne de Jésus, tel qu'est celui de Jean où Jésus apparaît après sa résurrection. Pour cette fois ces critiques préfèrent supposer que Euec a en quelque sorte rationalisé un récit plus miraculeux supposant le reniement de Pierre et la r‘surrection de Jésus, et Gressmann (dans Xlost.) a même cru retrouver une pêche miraculeuse dans la légende de Gilgamech! Mais si l'on reconnaît que Le. ἃ suivi une source écrite de pêche miraculeuse assez fidèlement pour en ètre gêné (Loësy : « un compilateur gêné par les matériaux qu'il exploite », 1, #43), il faut convenir que cette source ne ressemblait guère à celle de Jean. It suffit de rappeler que, dans Jean, Jésus demeure sur le rivage, et que Pierre se précipite vers lui; la manière de pêcher n’est pas la même; l'humilité de Simon n'a pas le même motif, etc. Luc n'a donc pas rationalisé une apparition surnaturelle; il ἃ raconté très simplement un épisode de pêche tout à fait conforme aux habitudes des pêcheurs du 186, et cependant distinct dans le mode de pêcher de celui de Me. et de celui de Jean, ce qu'il était plus facile de faire en suivant la réalité qu’en combinant des textes. Au surplus on ne rendra pas justice à cet épisode si l’on n'en comprend le sens profond, et si l'on ne constate que les faits ont donné raison à la prophétie qu'il contient. Simon est constitué le chef de la prédieation chrétienne. Repoussé par les gens de Nazareth, c'est-à-dire par les Juifs, Jésus, dont la mission est limitée à Israël, choisit celui qui devra s'avancer hardiment vers les eaux profondes et jeter le filet qui, par la grâce de Jésus, ramènera des poissons, nombreux à rompre le filet et à faire enfoncer la barque. Il sera aidé par ceux que Jésus associe à l'œuvre de Pierre qui est la sienne. Or aujourd’hui encore le suecesseur de Pierre, assisté par les successeurs des apôtres, jette Le filet de la propagation de la foi chez tous les peuples, et il continue à être pêcheur d'hommes. Et cette puissance divine, conférée à Pierre, s’étaie sur une humilité sineère et profonde. Tandis que les démons, en présence du Saint de Dieu, ne savent qu'exhaler leur mauvaise humeur, Simon prend aussitôt conscience de ce qu'il est par rapport à Jésus, un pécheur. C’est sur ce sentiment que Jésus fonde sa vocation, comme il fondera sa suprématie sur sa charité retrempée dans le repentir à la seconde pêche miraculeuse, celle qui a suivi la résurrection (Jo. xxt, 4-23). .
5:12
χαὶ τδων (5. V) plutôt que τδων δὲ (T Η).
Le fil se raftache à rv, 43; Jésus devant prêcher aux autres villes, il arriva dans une ville. — χαὶ ἰδού, apodose de χαὶ ἐγένετο x. τ΄ À. cf. v, 1; xix, 2. Ces mots (Μ|., non Me.) sont hébraïsants plutôt qu'aramaïsants, ils manquent même à syrsin. et pes., (cf. Introd. p. xcix). — πλήρης λέπρας est plus énergique que λεπρός (Me. et ML.) employé plus loin par Luc (xvir, 12); πλήρης se trouve souvent chez les médecins avec une affection morbide; cependant Hobart (p. 5) n'a pas rencontré πλήρης λέπρας. Sur cette maladie, cf. Mc. Com. — Dans Me. le lépreux prie Jésus avant de se mettre à ses genoux, puis ses paroles sont reproduites ; l’ordre de Luc est plus régulier : il voit, se prosterne, fait sa demande... — δέομαι n'est employé que par Luc et Paul, sauf Mt. 1x, 38 parallèle exact de Luc x, 2. Luc et Mt. ont χύριε en plus dans la prière du lépreux. Cette introduction de Luc est un peu plus longue que celle de Me. ; il y ἃ ajouté que la scène était dans une ville, ee qui est conforme à la pensée de Mc. où l'on est même dans une maison, sans que cela soit dit ape; Luc ἃ aussi évité ὅτι purement récitatif après λέγων.
Spécialement pour la péricope du lépreux, la ressemblance est assez étroite entre les trois synoptiques; elle est surtout complète pour les paroles prononcées. Le. et Mt. omettent deux traits qui reflètent les sentiments de Jésus
5:13
Luc omet απλαγχνισθείς et met un participe (λέγων) au lieu d'un présent après un aoriste (!); il omet encore καὶ ἐχαθερίσθη, un peu redondant. 1%) Dans Μο., Jésus chasse presque le lépreux guéri, avec sévérité, peut-être parce qu'il avait enfreint la Loi en se présentant au milieu de la foule et même dans une maison. Cette circonstance est omise par Luc comme indifférente au fond des choses. παρήγγειλεν remplace le λέγει de Me. comme plus significatif; c'est d'ailleurs un mot favori (ἔν. 4 fois, Actes environ 41 fois) de Luc; il exigeait le discours indirect, sauf à passer au discours direct, par le participe ἀπελθών qui remplace un second impératif; 6018 est du style écrit. Le reste exactement comme Me., (καθώς (cf. 11, 23) au lieu de &), même le difficile εἰς μαρτύριον αὐτοῖς parole authentique du Seigneur qu’on ne pouvait changer. La lecon &uiv au lieu de αὐτοῖς, préférée par Wellh. et qu'on trouve dans D a ὃ caff*lq Ambr. paraît avoir été celle de Marcion ἵνα ἢ (εἰς) μαρτύριον τοῦτο ὑμῖν (Ζλην, Kanon, π, 458). Peut-être Marcion craignait-il que Jésus ne parût se soumettre au contrôle des prêtres. Le sens de son texte était : « afin que ce (miracle) vous serve de témoignage » (de mon pouvoir). Les modernes admettent en général : « afin que ces cérémonies servent au public de preuve de ta guérison. » On pouvait cependant interpréter : « afin que ton obéissance, imposée par moi, soit une preuve que je ne m'insurge pas contre les observances légales, même en exerçant un pouvoir surnaturel. » C’est ce qu'aura voulu dire Syrsin : « afin que fu sois pour eux en témoignage ». Ce sens est peut-être un peu plus vraisemblable dans Luc où χαθώς insiste sur la conformité de l'acte avec la loi de Moïse.
5:15
Luc passe sous silence la désobéissance du lépreux. Le λόγος de Me., assez peu précis, devient le discours que les foules tiennent sur Jésus, et qui se répandait; διέρχομαι est classique dans ce sens et. demeura usité : Tauc. vi, 46; Xéx. Anab. 1, 4; PLur. Alc. Il. Luc s’écartant de Me., reprend davantage son style propre : θεραπεύεσθαι ἀπὸ... et ἀσθένειαι (ME. vu, 47 citation, Le. vin, 2; xt, 414. 12; Act. xxvin, 9 : οἱ ἐν τῇ νήσῳ ἔχοντες ἀσθενείας προσήργοντο χαὶ ἐθεραπεύοντο)...
5:16
Dans Mc. Jésus est comme obligé de fuir dans les déserts; ici il sy retire librement, αὐτὸς δέ, Luc qui n’a pas retenu (ιν, 42) la prière marquée à un jour particulier dans Me. 1, 35, indique ici d’une facon générale que Jésus priait quand il se retirait dans les lieux déserts. — ἐν après sue au lieu de εἰς est peut-être justifié par la nuance statique de ἦν. -
5:17
Tandis que Mc. ἃ montré le Sauveur en conflit avec les Scribes et les Pharisiens du pays (Mc. 1, 6; n, 16.18.24), qui, après la rupture (Mc. πὶ, 6; cf. Com. p. CXIX), appellent à la rescousse les Scribes et les Pharisiens de Jérusalem (Mc. mr, 22; vir, 1; vi, #1), selon une progression parfaitement naturelle, Luc ἃ préféré présenter en bloc à son lecteur les Pharisiens et les Scribes de la Galilée, de la Judée, et de Jérusalem. C’est peut-être pour adoucir cette divergence que D dissimule ici que les Pharisiens venaient de Jérusalem. Luc ayant sans doute noté le peu de soin littéraire avec lequel Mc. fait surgir les Scribes -(Me. 5, 6) au milieu de son récit, a préféré les présenter dès le début comme les acteurs principaux. Mais en revanche il a négligé de mentionner l'encombrement de la porte, faisant seulement allusion à la foule au v. 19. — ἐν μιᾷ τῶν ἡμερῶν est bien du même style que ἐν μιᾷ τῶν πόλεων (v. 12). La présence des scribes de Jérusalem est en harmonie avec la prédication dans toute la Judée (ιν, 44); ici cependant la Judée est prise dans le sens propre. Lue suppose son lecteur assez cultivé pour connaitre les Pharisiens. Peut-être le mot νομοδιδάσχαλος existait-il, aussi bien que νομοδιδάχτης (P£UT. Cato. maj. XX), quoiqu'il ne soit connu que par Act. v, 34; 1 Tim. 1, 7. Ce mot avait l'avantage d’être très clair dans le sens de docteur de la Loi. Le lecteur comprenait ensuite que γραμματεύς avait le même sens. C’estle mot de Mc. que Luc emploicra désormais, Sa précaution n'était pas inutile, car le γραμματεύς, en Grèce, en Égypte et en Syrie était un greffier ou à tout le moins un fonctionnaire, non un docteur. D'ailleurs le sens de compétent dans la Loi était déjà celui des Septante. La leçon αὐτόν pourrait passer pour égyptienne (N B & W) sah. aeth. ψ».- ΑἹ,» si elle n'était soutenue par Syrsin. (contre Larfeld); αὐτούς (Vg. eos) doit être une correction, peut-être parce qu'on a pris Κυρίου comme se rapportant à Jésus. Mais quand Luc ne met pas l’article, Κύριος est Iahvé (1, 41; mn, 9; τν, 18; Act. v, 19; vur, 26.39; χει, 7; Knab. Schanz, Plum.). ἰᾶσθαι a donc pour sujet αὐτόν; ce mot qui ἃ une saveur médicale est employé 27 fois dans le N. T., dont 16 fois par Luc seul. 1] est le”seul qui l’emploie au sens actif, sauf Jo. 1v, 47 (Mt. 1, 15 et Jo. xir, 40 sont une citation). La mention du pouvoir de Jésus prépare à la guérison qui suit, mieux que le discours doctrinal de Me., mais l'imprévu a son charme. 18. om. αὐτὸν α. ἐνωπίον (T 5 ΥἹ οἱ non add. (A).
5:18
λεγων (H} et non εἰπὼν (T S V).
Luc emploie d'abord κλίνη, terme générique pour couche, lit, sauf à employer ensuite un mot qai lui est particulier dans le N. T., κμινίδων, diminutif du précédent, donc petite couche qu'on peut porter aisément, mais aon pas litière comme prétend Hobart (p. 116) citant Pcur. Coriolan (XXIV) qui précisément distingue : ταῦτα δ᾽ ἐν χλινιδίῳ (dans un grabat) φοράδην (en litière) κομισθεὶς εἰς τὴν σύγχλητον ἀπήγγειλεν. ἀπαγγείλας δ᾽, ὡς φασὶν, εὐθὺς ἤσθετο ῥωννυμένον αὐτοῦ τὸ σῶμα, καὶ ἀναστὰς ἀπήει δι᾽ αὑτοῦ βαδίζων. Le même savant a aussi noté (p. 6) que Luc emploie toujours Le verbe παοαλύεσθαι et jamais le terme populaire παραλυτικός, et que les autres auteurs du N. T. font précisément le contraire (Heb. xx, 142 est une citation d'Is. xxxv, 3). Or Luc concorde exactement avec l'usage des médecins. — ζητεῖν avec un verbe à l'infinitif dans le sens de s'efforcer, de tenter, Mc. xu, 13 et souvent dans Luc : νι, 19; ax, 91 κι, 54; x, 24; xx, 3.47; xx, 19 et dans Actes.
5:19
ποίας sous-entendu ὁδοῦ, cf. τι, 8. On attendrait διά, mais le génitif du lieu se trouve souvent dans les papyrus, ex. νότου « au sud », d'autant qu'ici l’expression est stéréotypée (Moulton, 73). — διὰ τὸν ὄχλον, comme dans Mc.; nous comprenons ici que nous sommes dans une maison et que la porte est obstruée. Luc a dù comprendre Mc. (contre Holfz.) et ne pouvait pas ignorer comment les maisons sont couvertes en Orient, mais il s'est exprimé d'une façon plus générale, et peut-être moins conforme aux habitudes de la Galilée. δῶμα doit être le toit en forme de terrasse, xépauor, non pas des tuiles creuses pour s'adapter à une charpente de bois, mais de larges briques ou même, malgré létymologie, des pierres plates posées sur des arceaux. Gette manière de couvrir existait certainement en Orient dès les temps hellénistiques, et à plus forte raison aux temps romains : « Exceptionmellement en Occident, normalement en Syrie, on divisait un vide eblong en travées, à l'aide d'arceaux perpendiculaires au grand axe, et sur eux on posait les extrémités de dalles en pierre » (Benorr, L'architecture, antiquité, p. 48%). Ces dalles pouvaient très bien se nommer χέραμοι, d'autant qu'on disait : ἐπὶ τῶν χεράμων διατρίδει (Thes.), c'eslh-dire : « il vit sur les toits ». Il suffisait d'enlever quelquesunes de ces dalles pour faire passer au travers des autres la couche du paralytique. Peut-être Luc a-t-il été influencé par des phrases comme Thuc. 1v, 48 : avañévres δὲ ἐπὶ τὸ τέγος τοῦ οἰχήματος καὶ διελόντες τὴν ὀροφήν, ἔδαλλον τῷ κε- — καθιέναι « faire descendre » est plus vague que χαλᾶν, « descendre avec des cordes ». Pour χλινίδιον cf. v. 48; on eùt pu écrire ἐν, mais Luc aime σύν. Dans les Actes (ν, 15; 1x, 33) il n’a pas reculé devant le mot χράθαττος. Le dernier mot « devant Jésus » achève très heureusement cette esquisse, plus régulière, mais moins gittoresque que celle de Marc. Luc n'a pas dit que les porteurs étaient quatre, ce qui était indifférent, mais il a dit qu'ils sont montés sur le toit, opération préalable nécessaire; le but et le résultat sont mieux indiqués. Marc nous fait assister à une scène dont nous saisissons très bien les mobiles, Luc les développe en écrivain.
5:20
Comme Me., mais ἄνθρωπε remplace téxvov un peu familier, et le parfait ἀφέωνται (dorique, pour ἀφεῖνται) est au lieu du présent ἀφίενται; c'est la même idée, en insistant sur la permanence.
5:21
αφιεναι (8) et nou αφειναι (ΤῊ ἡ. Ὁ ᾿ | à
διαλογίζεσθαι peut très bien s'entendre de l'intérieur, comme dans Mc. Naturellement les Pharisiens ne sont pas présentés de nouveau, et l'on sait que les γραμματεῖς sont les νομοδιδάσκαλοι du v. 17 (Schanz). La phrase coupée, si spontanée, de Me. devient un stique iambique (Plum.), avec une nuance de curiosité. Luc continue au parfait avec ἀφεῖναι et emploie μόνος plus courant que εἷς dans le sens de seul.
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Comme Me., abrégé et plus élégant.
5:24
εἶπεν au lieu de λέγει adoucit l'interruption du discours. ἄρας, le participe pour rompre la monotonie des {rois impératifs, un peu au détriment de l'accent dominateur (cf. v, 14),
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παραχρῆμα, le mot de Luc au lieu de εὐθύς et mieux placé que dans Me. pour indiquer la soudainelé du miracle; ef. τν, 39 παραχρῆμα δὲ ἀναστᾶσα. — ἐνώτ πῖον mot de Luc. C’est le paralytique qui donne le ton à l'enthousiasme général.
5:26
À l’étonnement et à la gratitude, Luc joint la crainte qui fait un peu double emploi (dans Mt. elle remplace 1" ἔχστασις), et qui viendrait trop tard si ce φόδος était du saisissement. Ce n'est guère qu'une clause de style (omise par Syrsin.) pour exprimer l'étonnement en présence de cette guérison extraordinaire; παράδοξον n’est que de Luc dans le N. T.; il est souvent employé par les médecins pour une guérison ou une mort inattendue (Hobart, 71).
5:27
Luc dit ἐξῆλθεν comme Mec., ce qui est bien justifié puisqu'on était dans une maison, mais il ne parle pas du bord de la mer, ni de l’enseignement de Jésus sur lequel il ne veut pas revenir à chaque instant. — ἐθεάσατο est plus expressif que εἶδεν. Jésus n'aperçoit pas seulement Lévi, il le considère pendant que celui-ci est occupé à sa besogne. — ὀνόματι est du d. de Luc, qui omet fils d’Alphée, comme inutile à ses lecteurs. Ὁ
5:28
ἡκηλονθει (T H) ou ἡχολουθήσεν (SAM)?
χαταλιπὼν πάντα, dans la manière du v. 11 est ‘ajouté à Me. Ces mots s précèdent ἀναστάς comme indiquant le mobile de l'acte qui suit. En fait, Lévi n'a pas encore tout quitté puisqu'il va recevoir le Sauveur dans sa maison, mais il cest désormais entré par la pensée dans la voie du renoncement total — pensée chère à Luc. — ἠκολούθησεν de Mc. ne signifiait pas que Lévi suivit Jésus seulement ce jour-là. I] le suivit comme disciple; l'imparfait de Luc serait plus clair dans ce sens.
5:29
On ἃ prétendu d'après Mc. que c'était Jésus qui avait reçu Lévi dans sa maison; cette exégèse élait très improbable; en tout cas Luc a supprimé toute équivoque en disant que c'était Lévi qui avait donné 16 festin, δοχή (xiv, 43 +), terme probablement emprunté à la Bible grecque : χαὶ ἐποίησεν Ἀδραὰμ δοχὴν μεγάλην (Gen. χχι, 8; cf. Gen. xxvi, 30; Esth. τ, 33 v, 4.8). — μετ᾽ αὐτῶν ne peut indiquer que les disciples, nommés par Me. Les publicains sont nommés ensuite, avec les ἄλλοι, c’est-à-dire d'autres invités que Luc s'abstient de qualifier de pécheurs (cf. une autre manière xv, 1-2), peut-être pour ne pas préjuger leur valeur morale; il laisse aux Pharisiens le soin de les qualificr ainsi. Il était plus scabreux d'aller chez des publicains et des pécheurs que de les inviter chez soi, car on n'élait pas sûr qu’ils aient pris les précautions légales (Wright).
5:30
γογγύζειν, souvent dans les LXX n'est pas tout à fait réprouvé par Phrynichus (éhe new Phr. 463), ταῦτα ἀδόχιμα μὲν οὖκ ἔστιν, Ἰχχὰ δέ (mais ioniens); cependant les alticistes préféraient τονθρύζειν. Luc dit « leurs » scribes, probablement pour conserver [ἃ nuance de Me., sans insinuer par là que d'autres partis avaient aussi leurs scribes. Les deux classes, Pharisiens, et scribes ou docteurs de la Loi figurent séparément, comme au v. 21, en changeant seulement l'ordre. Comme dans Mec. ils s'adressent aux disciples, et Luc aura jugé plus correct de mettre les disciples directement sur la sellette, atténuant ainsi la petite perfidie si nalurelle qui prenaït les disciples à témoin d'une chose presque incroyable il mange avec des publicains! La régularité du discours fait disparaître le charme et comme le-duvet du style de Me. Peut-être aussi les disciples sont-ils plus en action parce que Luc ἃ envisagé l'épisode suivant (où c’est bien d'eux qu'il s'agit), comme la continuation de la conversation qui s'engage ici. En effet ici il ajoute la boisson, οἱ l'expression manger et boire revient au νυ. 33. Enfin Luc qui fera adresser ce reproche à Jésus (xv, 2) a sans doute voulu varier un peu. — On voit ici clairement que les disciples étaient parmi les invités, c'est-à-dire désignés par μετ΄ αὐτῶν (v. 29). Déjà nous avons vu Luc nous éclairer sur une situation par un discours (iv, 235). ἐσθίετε χαὶ πίνετε; 5' χαὶ ἀποχριθεὶς ἑ τως εἶπεν πρὸς αὐτούς Οὐ
5:31
ἀποχριθείς n’est guère plus que « prenant la parole », car les Pharisiens ne se sont pas adressés à Jésus. Luc n’a pas voulu changer sa réponse, mais elle ne s'applique très dircetement qu'au texte de Me., puisqu'elle se rapporte à sa personne, plutôt qu'aux disciples. Il ἃ changé cependant ἰσχύοντες en ὑγιαίνοντες, terme normal des médecins pour qualifier les gens bien portants, par opposition aux malades. Luc est le seul dans le N. T. à μιν» ce mot au sens propre - (Hobart, 10).
5:32
ἐλήλυθα au lieu de ἦλθον, comme ἀπεστάλην (1v, 43) au lieu de ἐξῆλθον, Ici surtout le caracliire permanent est très accentué. καλέσαι est déterminé par εἰς μετάνοιαν, pour la clarté, et dans un sens que Luc a à cœur (xxrv, 47). Il supplée aussi de cette facon à la ten de la pénitence (Me. 1, 14), dont il n’a pas encore parlé.
5:33
Dans Mc. la scène est changée. On dirait qu'elle se place un jour de jeûne, et dans l'exercice du jeûne. Ceux qui interrogent Jésus sont des personnes quelconques. Dans ML. les deux scènes se suivent (τότε) et les interrogateurs sont les disciples de Jean. Dans Luc, le lien est encore plus étroit, et la conversation semble se continuer sans interruption. Les interlocuteurs sont donc les Pharisiens et les scribes, et cependant ils parlent des disciples des Pharisiens à la troisième personne. Gela est peu naturel, et s'explique parce que Luc a suivi Me. un peu matériellement. D'ailleurs il n’a pas dû croire que les Pharisiens se ‘trouvaient au repas, puisqu'ils sont scandalisés d'y voir Jésus et ses disciples. Le lien est donc plus dans le cadre littéraire que dans la réalité. Aussi la scène est-elle moins concrète. Il ne s'agit pas comme dans Mc. d’un jeûne actuel, mais de Fhabitude de jeûner. Luc a donc bloqué deux événements, avec les modifications nécessaires, comme nous avons cru déjà le constater sur 1v, 15-30 et v, 1-11. Au jeûne des disciples de Jean il a ajouté les prières, trait qui l'avait frappé; cf. x1, 1, mais qui n’a aucune conséquence dans la discussion actuelle, où la conduite des disciples de Jésus n'est opposte à celle des disciples de Jean que parce qu'ils mangent et boivent (cf. v. 30). H est vrai que D a rétabli le parallélisme en écrivant ot de μαθηται σου οὐδεν τουτων ποιουσιν (agréé de Wellh.), mais ce n'est que reculer la difficulté puisqre dans la suite il n'est question que du jeûne.
5:34
Ιησους (T Ἡ V) et bon om. (8). — νηστευειν (5 V) plutôt que νηστευσαι (T Η).
La réponse à l'interrogation par une autre interrogation est si évidemment négative, que Luc ἃ pu sans inconvénient supprimer comme redondante Ja partie négative dans la réponse de Mc. Mais il conserve la formule sémitique « les fils de la chambre nuptiale », assez énigmatique pour des Grecs, parce que c’est une parole de Jésus bien connue. Dans Mc. Jésus demande : « peuvent-ils jcûner? » Luc ἃ préféré écrire « pouvez-vous les faire jeüner? », c'est-à-dire leur imposer vos jeùnes? question tqui atteint plus directement les prétentions des Pharisiens à tout régenter.
5:35
Blass (p. 223) juge ὅταν ἀπαρθῇ de Me. peu correct, car le futur serait plus grammatical. Mais peut-être Mc. a-t-il voulu insister sur la certitude. Quoi qu'il en soit, Luc ἃ peut-être cru plus correct de séparer le xat τότε de Me. en deux, ce qui rend la phrase moins expressive. καί dans Mc. marque l’apodose avec un effet tragique (Holtz.); dans Luc il est difficile à expliquer; c'est plus probablement une apodose sans accent, à la manière hébraïque (cf. x1x, 43). Luc met le pluriel ἡμέραις, ce qui est plus clair pour indiquer une époque. Alors il n’y aura pas besoin de contraindre [68 disciples à jeûner; ils jeüneront d'eux-mêmes. La tournure donnée aux paroles de Jésus au v. 3% accentue la spontanéité de ce jeûne.
5:36
Cette manière d'introduire les paraboles est propre à Luc (χπι, 6; χιν, 7; xvin, 1,°xx, 9). Il ne pouvait ignorer que la comparaïson qui précède est aussi une parabole. Son intention est donc de souligner une modification de la diseussion. Du jeûne on s'élève à la question plus générale des observances 39. xx a. οὐυδεις (T S V) et non om. (H). — on. εὐθεως α. θελει (T Ἢ) et non add. (8 V). — ypnoros (T H) plutôt que χρηστοτερος (S δ). anciennes et de la pratique nouvelle, ou plutôt de l'esprit ancien et de l’esprit nouveau. Dans la pensée de Luc en effet, la discussion se poursuit à propos du festin donné par Lévi, et c'est toute l'attitude du Sauveur qui est en cause. Il ne s’agit plus de savoir qui a raison des disciples de Jean ou des disciples de Jésus quant à la pratique du jeûne, mais si, fils d'un esprit nouveau, ils doivent se renfermer dans les vieux cadres, ou s'ils doivent poursuivre de nouvelles destinées. De la première comparaison de Mc. il résultait seulement qu'une pièee d’étoffe neuve était impropre à raccommoder un vieil habit. Luc suppose que pour réparer le vieil habit on en déchire un neuf. D'après Holtz. (non sans réserves peut-être), il a donné ce pli à la comparaison parce que de son temps 16 nouveau morceau, c'est-à-dire la communauté chrétienne, est devenu un habit distinct de l'autre, qui est le judaïsme. Chacun n'a donc qu'à rester chez soi, <e qui serait une légitimalion du judaïsme lui-même. Cette conséquence, que Luc ne pouvait admettre, montre que l'on n’a point compris son intention. 1] est probable que Luc ἃ simplement voulu modeler la première comparaison sur la deuxième. Dans celle-ci, même dans Me., le mélange est fatal aux deux; Luc a voulu tirer le même sens de la première comparaison, au risque de supposer quelque chose de très invraisemblable. La formule de Me. (qui est aussi-celle de ML.) est certainement plus savoureuse et primitive. — Luc ἃ pu éviter ἐπιρράπτω comme vulgaire; il est d'accord avec Mt. sur ἐπιδάλλει, ce qui suppose une dépendance littéraire, car ce verbe est rare dans ce contexte et difficile à expliquer. Quoique Hobart n'ait rien signalé, on peut songer au terme médical « appliquer », en parlant d'un remède (Thes. gr.); ici « appliquer », sur le vêtement vieux. — ei δὲ uiye est du style de Luc qui n'écrit jamais εἰ δὲ μή seul; dans ce cas γε n'ajoute à peu près rien, mais l'usage est classique; il y a un verbe sous-entendu : « s’il agissait de cette façon »! — σχίσει après σχίσας (omis par Vg.) a pour sujet l’auteur du raccommodage, et non pas τὸ καινόν comme quelques-uns l'ont cru (Euth. etc.) pour se rapprocher de Mc. Dans Luc on sacrifie le nouveau vêtement sans grand profit pour l’ancien.
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Comme Me., mais en assignant une fin différente au vin et aux outres, ce qui est d’un style plus soigné (comme Mt.). En Palestine on mettait le sin dans des outres; en Égypte dans des eruches (Wiccxen, Ostraca, 1129).
5:38
Ce verset est peut-être propre à Luc. Il ajoute en tout cas βλητέον, gérondif en — τέος, attique, mais très rarc dans la Koine. Ce trait insiste fortement sur les convenances de la doctrine nouvelle. Elle doit être infusée à des hommes nouveaux, non pas à des esprits imbus de préjugés anciens. C'est ce qu'il ne faut pas perdre de vue pour comprendre 1e v. suivant.
5:39
Ce logion est propre à Luc. Il est possible qu'il l'ait reçu de la tradition sans place marquée, et qu'il l’ait ajouté ici parce qu'il était question du vin. Mais il ne l’a certes pas inventé, car il a l'apparence de favoriser le régime ancien, ce qui n'est pas l'esprit de son évangile, ni conforme à la tournure spéciale qu'il ἃ donnée aux deux comparaisons précédentes. Et en somme cette parole de Jésus s'entend assez comme une explication de toute la situation. Lui-même représente un esprit nouveau, il est venu appeler les pécheurs, et ceux-ci ont répondu à son appel. Lévi est même devenu son disciple. A ces hommes nouveaux, il faut des inspirations nouvelles. C'est ce que les autres ne comprennent pas. Jésus le constate avec une certaine mélancolie et avec douceur, expliquant leur préjugé parce qu'ils étaient habitués à la Loi qui était bonne (lire χρηστός et non χρηστότερος, Vg. melius). Toute la controverse est parfaitement conforme à l'attitude de Jésus envers la Loi; il est novateur avec respect. Il se garde bien de condamner le jeûne; le jour viendra où ses disciples jeùneront. Ils auront donc gardé quelque chose des pratiques anciennes? Sans doute, mais dans un esprit nouveau. Ce qui importe, ce n'est pas telle ou telle observance, c’est que la nouvelle manière soit homogène à elle-même, que rien ne pénètre dans la nouvelle communauté qui ne soit en harmonie avec son principe. Le nouveau n'est pas un simple replâtrage; il ne doit pas être sacrifié au vieux; il s’y ruinerait, et le vieux n'y gagnerait rien. Est-ce à dire que chacun soit autorisé à suivre son train de vie? Non, car il est dans la destinée du vieux d’être remplacé par le neuf. On met le vin dans des outres neuves, et les autres ne serviront plus qu'autant que durera le vin vieux. Mais naturellement cette lecon ne prend guère auprès de ceux qui sont accoutumés au vin vieux, qui en ont encore le goût dans la bouche, et qui le trouvent Bon” «=. τ ᾿ | ο Luc dit νέος en parlant du vin, comme Mc. οἱ Mt.; on dirait aussi καινός, WiLc- ΚΕΝ, Ostr. 1142 oïvou καινοῦ ἡ...1. Ces deux paraboles, authentiques s'il en est, sont décisives contre les eschatologistes. Ils nous disent que Jésus ne se proposait pas de rien changer à l'ancienne Loi jusqu'au jour de la consommation subite de toutes choses dans l'innocence et le bonheur. Et voilà que Jésus parle d'un temps où l’on jeünera, et qui cependant oppose à l'ordre ancien un esprit nouveau. Il y a donc déjà quelque chose de changé, un nouvel ordre de choses destinées sans se souder trop étroitement à l’ancien, qui transformation totale de la vie humaine. Et tout le passage n’est guère moins important pour juger Pécole Hibérale et son principe de développement. D'après ce principe, c'est après été déçu par l'abandon des foules que Jésus aura entrevu la nécessité de sa mort afin que soit installé le règne de Dieu. Or les paroles qui laissent entrevoir clairement ce pressentiment appartiennent d’après Mc. au début du ministère, et c'est aussi la place que leur donne Le. ; Mt. lui-même ne les a guère différées οἵ les a placées avant la mission des apôtres. 1. om. δευτεροπρωτω p. σαῤθατω (H) plutôt que add. (T S V) ou δευτερω πρωΐ.
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of the other boat (Lk. 5, 1-11). John (21, 1-14) then describes another miraculous catch that occurred after the Resurrection of Christ.
Primacy of Saint Peter and of the Roman Pontiff
… Jesus chose his house to dwell in (Mk. 1:29 and parall.), his boat to preach from (Lk. 5:1), to him he granted to walk on the waters (Mt. 16:29), paid the tribute for him (Mt. 17:23-29), made him a sharer in the most intimate revelations (Mt. 17:1 ff.; 26:37 and parall.), …
It had various names: "sea of Chinnereth" (Num. 34:11; Deut. 3:17; Josh. 11:2), from the city now buried on Tell el-Orejmeh, 25 km. north of T.; pool of Genesareth (v.) or Genesar (1 Macc. 11:67; Lk. 5:1), probably from the village that grew up at the foot of Chinnereth, or from the adjacent plain (Fl. Josephus, Bell. …
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depiction of what is narrated in Lk. 5:4-6 (G. B. De Rossi, Bull. di arch. crist., 2nd series, 2 [1871], p. 123, pl. VII).
… Some concern inanimate or irrational nature; e.g., the changing of water into wine at the wedding banquet of Cana (Jn. 2, 1-11), the storm calmed on the lake of Tiberias (Mt. 8, 23-27), the twofold multiplication of the loaves (ibid. 14, 13-21; 15, 32-38), the twofold miraculous catch of fish (Lk. 5, 4-10; Jn. 21, 1-11),
John, Apostle, Evangelist, Saint
… its origin (W. Bauer, p. 224). The Biblical Commission rejected this system (29 May 1907). The Synoptics, moreover, also have such symbolic intentions: the three gifts of the Magi (Mt. 2:11); "put out into the deep and let down your nets for a catch" (Lk. 5:4); the three languages in which the title of the Cross is written (Lk. 23:38).
5:10
FISHERMAN. - Christ said to the two fishermen Peter and Andrew: "Follow me and I will make you fishers of men" (Mt. 4:19; Mk. 1:17; Lk. 5:10).
… Called by Jesus while he and his brother were busy mending their nets by the Lake of Gennesaret, he left his father, the boat and the hired men (Mt. 5:21 ff.; Mk. 1:19 ff.; Lk. 5:10 ff.). …
5:11
… Indeed the Lord said to Peter "fear not, from now on you will be a fisher of men" (Lk. 5:11). Therefore G. Wilpert has recognized Peter as the fisherman with the hook in the representations of the following Christian sarcophagi: in that of La Gayolle (Wilpert, Sarcofagi, …
… Messiah," he received the nickname of Cephas (Jn. 1:42). He was present at the miracle of Cana (ibid. 2:2-11), and then settled with Jesus at Capernaum (ibid. 2:12). He was definitively called to the apostolate after the first miraculous catch of fish (Lk. 5:11; Mk. 1:18; Mt. 4:22), thus becoming a "fisher of men."
5:12
Precisely according to the text of the Synoptics (Mt. 8:2-3; Mk. 1:40-42; Lk. 5:12-13), at the simple touch of the Lord's hand the leper is healed (Wilpert, Sarcofagi, pl. 220, 1st fragment on the left). …
5:13
… "At ille singulis manus imponens curabat eos." There are then many particular cases, reported by the Evangelists, in which Jesus accomplishes the healing by imposing his hands: cf. ibid. 13:13: healing of a woman bent double; Mt. 8:3; Mk. 1:41; Lk. 5:13: healing of a leper; Mk. 5:23, Jairus, with regard to his sick daughter, thus begs Jesus: "Filia mea in extremis est, veni, impone manum super eam ut salva sit"; also those who present …
5:17
… Aser. 2:10. The religious teacher is called, at the time of Jesus, "man of the t., teacher of the t." (νομικός; Matt. 22:35; Luke 7:30, etc.; νομοδιδάσκαλος; Luke 5:17; Acts 5:34). For the rabbis of the 1st century, wisdom consists in the science of the T. ('Abōth, III, 9); hence the rabbi is today called "wise" (ḥākhām). …
5:20
… Thus in the waters of the Jordan and on Thabor (Mk. 17:11; Mt. 3:16 and 17:1; Lk. 3:21). Jesus acts as God: he forgives sins (Lk. 5:20), perfects and completes the law of God (Mt. 5:21), is master of the Sabbath (Mt. 12:8; Mk. 3:1), is judge of all men and promises eternal life to those who love him above all …
… Jesus heals "the whole man" (Is. 7:23); he heals the soul before the body (Lk. 5:20; 7:48; Jn. 5:14); his blood cleanses the leprosy of sin (I Jn. 1:7, 9); he is the lamb that takes away the sin of the world (Jn. 1:29), so that nothing condemnable remains in those …
5:23
Luke 5:23-24.
5:24
… coming on the clouds of heaven" (ibid. 26:64; cf. Mk. 14:62; Lk. 22:69). In the healing of the paralytic, J. declares that the "Son of Man" has the power to forgive sins, and performs the miracle to show the reality of that power (Mt. 9:6-7; Mk. 2:10-12; Lk. 5:24-25). When the Pharisees accuse his disciples of having violated the Sabbath rest, J. defends them, adding that the "Son of Man" is also master of the Sabbath," that is, of the Sabbath …
5:25
… However, painters preferred to represent the other scene of the healing of the paralytic of Capernaum (Mt. 9:6 ff.; Mk. 2:12; Lk. 5:25 ff.), in which the man healed walks away with his bed on his shoulders; and they often place this scene next to another of the Baptism (cf. the figures of the Greek Chapel of Priscilla …
5:27
… John, Philip, Nathanael), all Galileans, which shows that G. B.'s influence extended far. They were tenacious in following G. B. Besides having received baptism from him, they imitated his asceticism (fasting and prayers: Matt. 9:9-14; Mark 2:13-18; Luke 5:27-33; Matt. 11:1), they followed him to Aenon, Bethany, Machaerus, etc.; nor did they look favorably on his being overshadowed by Jesus. …
2. Name of three figures mentioned in the New Testament: the publican, son of Alphaeus, in the second and third Gospels (Mk. 2:14; Lk. 5:27), in the first (Mt. 9:9) called Matthew (v.); the son of Simeon and the son of Melchi, in the genealogy of Jesus in Lk. 3:29, 34.
Matthew, Apostle, Evangelist, Saint
… Mattanjáh) and means "gift of Jahweh"; others, with J. Knabenbauer, think of the root 'ēmeth, so that M. would mean "faithful." It is known from the Synoptics that his calling took place at Capharnaum (Mt. 9, 9-10). The parallel passages, Mk. 2, 13-14 and Lk. 5, 27-28, give the publican, called there by the name of Levi, and Mark adds his paternity: Levi son of Alphaeus. …
The p. mentioned in the Gospel are (also Matthew-Levi, Mt. 9, 9; Mk. 2, 14; Lk. 5, 27) collectors (portitores) rather than lessees of the taxes, with the probable exception of Zacchaeus, called ἀρχιτελώνης, "chief
5:29
… In his preaching he indicated the candidates for gehenna in those who insult their brothers (Mt. 5, 21-26), in hypocrites (Mt. 11, 23; 23, 15; 24, 51; Lk. 10, 15), in apostates (Mt. 10, 28; Lk. 12, 5), in those who wish to serve two masters (Lk. 5, 29-30; 18, 9). Of particular force is the phrase: "And if your hand causes you to stumble, cut it off; it is better to enter into life maimed, than with two hands to be cast into gehenna, …
… The p. are without question sinners (Mt. 9, 10-13; 11, 19; Mk. 2, 15 ff.; Lk. 5, 29-32; 7, 34), to be placed alongside women of ill repute (Mt. 21, 31 f.). Jesus himself, adopting the language in use, pairs unbelievers and p. Nevertheless He calls Levi and Zacchaeus …
5:31
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
Their hostility toward Jesus, at first as "scandal" at his familiarity with publicans and sinners (Lk. 5:31; 15:2), blind envy at his miracles and jealousy of his popularity (Mt. 22:15), becomes ever more determined hatred: the scribes accuse him, stir the crowd against him, prepare the …
5:32
… having put to death the one who had fulfilled justice as no one else (Act. 3, 14 ff.); in this sense Jesus is called «just» by Pilate (Mt. 27, 34), by the centurion (Lc. 23, 27); in this sense it is said that Jesus came to call not the «just» but sinners (ibid. 5, 32), that one must seek the Kingdom of God and its «justice» (Mt. 6, 32), that one must not do our «justice» out of regard for men (ibid. 6, 1), that in the universal Judgment the angels …
5:39
The name C., which characterized the faith of Jesus' disciples, was misunderstood by the pagans who, with itacism contributing to this, took it to mean χρηστός "good," "kindly," an adjective not rare in the New Testament (Mt. 11:5; Lk. 5:39; Rom. 2:4; Eph. 4:32; etc.). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.