Lecture 2 — Calling of the apostles

^4:12^ And when Jesus had heard that John was delivered up, he retired into Galilee: [n. 347]

^4:13^ and leaving the city Nazareth, he came and dwelt in Capernaum on the sea coast, in the borders of Zabulon and Nephthalim; [n. 354]

^4:14^ that it might be fulfilled what was said by Isaiah the Prophet: [n. 355]

^4:15^ land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the gentiles: [n. 356]

^4:16^ the people who walked in darkness, have seen great light: and to them who sat in the region of the shadow of death, light has sprung up. [n. 357]

^4:17^ From that time Jesus began to preach, and to say: do penance, for the kingdom of heaven is at hand. [n. 360]

^4:18^ And Jesus walking by the Sea of Galilee, saw two brothers, Simon who is called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen. [n. 363]

^4:19^ And he said to them: come after me, and I will make you fishers of men. [n. 370]

^4:20^ And immediately leaving their nets, they followed him. [n. 371]

^4:21^ And going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. [n. 374]

^4:22^ And they immediately left their nets and father, and followed him. [n. 380]

346. Above, the Evangelist showed how Christ was examined and approved, namely by overcoming the devil; here he shows how Christ began to teach. And concerning this he does three things:

for first, the place in which he preached is described;

second, he shows how he chose the servants of his preaching, at and Jesus walking by the sea of Galilee, saw two brothers;

third, how he brought the crowd to hear, at and Jesus went about all Galilee (Matt 4:23).

Concerning the first, he describes the time, the place, and the manner of preaching.

The second is at he retired into Galilee; the third, at from that time Jesus began to preach.

347. This time of Christ’s public preaching was after the imprisonment of John; hence he says, and when Jesus had heard that John was delivered up, namely by God, because he permitted it.

348. And one should note this for the understanding of the Gospels, that there is a seeming contrariety here between John and the other three evangelists, because the other three say that Christ came down into Capernaum after the imprisonment of John, but it is said that he came down into Capernaum before the imprisonment of John (John 2:12); which nevertheless was in Galilee.

One should respond that John, who was last, supplied those things which were left out by the others.

But why did they leave this out? One should say that, although Christ did some things in the first two years, yet they were few in comparison with those things which were done in the last year. So one should say that John speaks of those things which he did in the first and second years, and some things from the third; but these other Gospels speak of those things which were done in the last year.

349. Likewise, it is asked how many years Christ preached.

Some say that he preached for two and a half years, as from epiphany to Passover is reckoned as half a year, although it is not completed; for John does not make mention except of three Passovers, for after the baptism he says that he went into Jerusalem (John 2:13). Afterwards he mentions the Passover when he worked the miracle of the five loaves, and after that there was one year until the passion.

But this opinion does not seem true to this extent, that it does not accord with the opinion of the Church. For the Church holds that three miracles were worked on the day of epiphany, namely the adoration of the magi, the baptism, and the changing of water into wine. Therefore, it must be said that from the baptism to the conversion of water into wine was one year. Hence it seems that Christ preached for three years, because it was one year to the miracle of the wine; and from there to the Passover was another; from the purification to the passion was another; so thinks the Church.

And according to this, one should say that John says very little about the first year; he says something about the second, to be sure, namely how he came down into Capernaum, and about the question between Christ and the Jews about purification.

350. One should also know that John was killed around the time of the Passover; because it is said that the Passover was near when the miracle of the five loaves was worked (John 6:4); and it is said that Christ, having heard about the death of John, withdrew into Galilee (Matt 14:13). It is clear then that John had been beheaded around the Passover, and Christ had preached publicly for only one year.

351. Next he treats of the place, when he says, he retired into Galilee. And

first, the location of the province is treated;

second, of the city.

352. He says then, he retired; this withdrawal is not the first, which John speaks about (John 2:12); but this happened after one or two years, because the evangelists are silent about this.

Now, he withdrew for two reasons. First, so that he might put off the time of his passion; my time is not yet come (John 7:6). Second, for the sake of our example, namely that we might flee from persecutions; if they have persecuted me, they will also persecute you (John 15:20).

But mystically, he indicates that Christ’s preaching was going to pass over to the gentiles, because the Jews were persecuting the grace of God; to you it behoved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46).

353. And coming into Galilee, he came first into Nazareth (Luke 4:18), and there he went into the synagogue, and taught, the Spirit of the Lord is upon me (Luke 4:18: Isa 61:1). And from there the Jews led him to the edge of a cliff, and wanted to throw him down; and afterwards Christ fled, and came into Capernaum, and there he immediately cured a demon-possessed man (Mark 1:23). But Matthew omits this.

354. Now, Nazareth is interpreted as ‘flower’. By this the teachers of the law are understood, who did not come to maturity. For Capernaum is interpreted as ‘most beautiful village’, and signifies the Church; you are beautiful, O my love (Song 6:3). Capernaum is literally by the sea, because it was next to a certain pleasant lake. For the Jews called every gathering of waters a sea; and mystically, because the Church is set next to the afflictions of the world.

In the borders of Zabulon and Nephthalim. For Galilee was divided, and one part was in the tribe of Zabulon and Nephthali. For the princes of the Church were chosen from there, namely the apostles.

355. That it might be fulfilled what was said by Isaiah the prophet. Notice that this is not said exactly as it is in Isaiah, but the sense only is set down. Isaiah speaks thus: at the first time the land of Zabulon, and the land of Nephtali was lightened: and at the last the way of the sea beyond the Jordan of the Galilee of the gentiles was heavily loaded. The people that walked in darkness, have seen a great light (Isa 9:1–2).

And this is explained in three ways, according to Jerome. First, thus. The first time it was lightened from sins by Christ’s preaching, and at the last the way, which is next to the sea of Galilee, was heavily loaded with the burden of sin, because after Christ’s preaching they persecuted the apostles. Or in another way: at the first time. He touches upon the history, because the King of the Assyrians, Teglatphalassar, who first came over the land of the Jews, first led those tribes into captivity. And this is at the first time the land . . . was lightened because then the sinners were first led into captivity. And at the last, because afterward the whole people was led into captivity.

But how is this relevant? One should say that, where persecution first began, there the Lord willed first to give consolation.

Or in another way. At the first time, i.e., in the time of Christ’s preaching, the land . . . was lightened, i.e., they were freed from the burden of sins by Christ’s preaching, and at the last the way . . . was heavily loaded, i.e., the preaching of Christ was gathered together, and multiplied by Paul, who preached there.

356. For the Evangelist sets down only the sense in the arrangement: ‘land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan’, i.e., next to the sea. And he says, ‘land’, i.e., people, so that all might be named. And he says, ‘Galilee of the gentiles’, because Galilee is divided into two parts, one of the gentiles, the other of the Jews; and it had been divided at that time (1 Kgs 9:11), because Solomon, on account of the wood which the King of Tyre sent to him for the building of the temple, gave to him twenty cities. Since he was a gentile, he placed gentiles there to live; and therefore it is called ‘Galilee of the gentiles’, and was in the tribe of Nephtali; although the other was in the tribe of Judas.

Other texts: ‘beyond the Jordan of Galilee’, i.e., in comparison to Galilee. But the first explanation is better.

357. ‘The people who walked in darkness, have seen a great light.’ He says two things: ‘who walked’, and ‘who sat.’ For he who from the beginning is in a darkness which is not thick, and so he is not stupefied by it, goes forward, and most of all when he hopes to find light; and when he is stupefied by the darkness, he stands still.

This is the difference between the Jews and the gentiles, because although the Jews were in darkness, yet they were not entirely oppressed by it, because not all of them worshiped idols, but they hoped in the Christ to come, and therefore they walked; who is there among you . . . who has walked in darkness, and has no light? let him hope in the name of the Lord, and lean upon his God (Isa 50:10). But the gentiles were not expecting the Christ, and so there was no hope of light. And again, they were oppressed by the darkness, because they worshiped idols, since: in Judea God is known (Isa 50:10), and so they stood still. And this is what is said, ‘the people who sat in darkness, have seen a great light.’ The light of the Jews was not great, and we have the more firm prophetical word: to which you do well to attend, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts (2 Pet 1:19). But unto you who fear my name, the Sun of justice will arise (Mal 4:2).

358. ‘And to them who sat’, i.e., the gentiles, ‘in the region of the shadow of death.’ ‘Death’ is damnation in hell; they are laid in hell like sheep: death will feed upon them (Ps 48:15). The ‘shadow of death’ is the likeness of future damnation which is in sinners. Now, the great punishment of those who are in hell is separation from God. And because sinners are already separated from God, they have a likeness of future damnation, as the just also have a likeness of future beatitude; but we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor 3:18).

359. And notice that ‘light has sprung up’ to the gentiles, because they had not come to the light, but the light came to them; the light is come into the world (John 3:19). ‘Light has sprung up.’ And this land is on the border of the Jews and the gentiles, to show that he called both; it is a small thing that you should be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given you to be the light of the gentiles, that you may be my salvation even to the farthest part of the earth (Isa 49:6).

360. From that time Jesus began to preach. The place having been set down where Christ first began to preach, here the manner of preaching is set down. From that time, namely after defeating gluttony, vainglory, and ambition or greed, he began to preach; for such men can fittingly preach. And in this way is fulfilled, Jesus began to do and to teach (Acts 1:1).

Or, from that time, i.e., after the imprisonment of John, he began to preach publicly, for at first he preached in a hidden way and to certain men (John 1:38), namely to Peter, Andrew, Philip, and Nathaniel; but here, publicly. Now, at first he did not wish to preach publicly, so as to give place to John’s preaching; otherwise it would have done no good, just as the light of a star is obscured by the light of the sun. Moreover, by this it is signified that, the figures of the law having ceased, Christ’s preaching began; but when that which is perfect is come, that which is in part will be done away (1 Cor 13:10). For John signifies the law; for all the prophets and the law prophesied until John (Matt 11:13).

Do penance. One should notice that Christ says here the same words as John, for two reasons. First, he reminds us of humility, namely so that no one would scornfully refuse to preach words said by another, since the very fount of ecclesiastical wisdom preached the same words as John. Second, because John is the voice, but he is the Word. Now, the same thing is signified by the word and the voice, because the word is expressive of the voice.

And concerning this he does two things: he urges one thing; he promises another.

The first is at do penance; the second is at for the kingdom of heaven is at hand.

361. But why did he not give advice about justice at the beginning of his preaching, but to penance?

One should say that the reason was that he first gave advice about justice through the law of nature and the Scriptures, but they had transgressed; they have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant (Isa 24:5). For in this he gives one to understand that he found all men sinners; Christ Jesus came into this world to save sinners (1 Tim 1:15); for all have sinned, and do need the glory of God (Rom 3:23). And this is do penance.

362. He promises another thing; hence, for the kingdom of heaven is at hand. This promise differs from the promise of the Old Testament in two ways, because there temporal things were promised, here heavenly and eternal things; if you are willing, and will hearken to me, you will eat the good things of the land (Isa 1:19). Similarly, there the kingdom of the Chanaanites and Jebusites was promised, here the kingdom of heaven; hence, for the kingdom of heaven is at hand in you. And so Christ’s teaching is called the New Testament, because a new agreement was made there between us and God concerning the kingdom of heaven; I will make a new covenant with the house of Israel, and with the house of Judah (Jer 31:31).

Second, because the old law had a threat along with the promise; if you are willing, and will hearken to me, you will eat the good things of the land. But if you will not, and will provoke me to wrath: the sword will devour you (Isa 1:19). And Deuteronomy says the same thing, where many blessings are promised to those who serve the law, and Moses threatens many curses on the transgressors of the law (Deut 28). And this is because the old was a law of fear, but the new a law of love. Augustine: the difference briefly: fear and love. As: for you are not come to a mountain that might be touched, and a burning fire, and a whirlwind, and darkness, and storm, and the sound of a trumpet, and the voice of words, which they that heard excused themselves, that the word might not be spoken to them (Heb 12:18–19). And so he says, the kingdom of heaven is at hand, namely eternal beatitude. And he says, is at hand, because the one who was giving descended to us, since we were not able to ascend to God.

363. And Jesus walking. After he began to preach, he wished to have servants of his preaching; so here he calls them to himself. And concerning this he does two things, according as he calls two pairs of servants: first he calls Peter and Andrew; second, James and John.

Concerning the first, he does four things:

first, the place of the calling is described;

second, the condition of those called is set down, at for they were fishermen;

third, the calling, at and he said to them;

fourth, their perfect obedience, at and they immediately leaving their nets, they followed him.

364. He says then, walking by the sea of Galilee. A fitting place, because, as the Gloss says, about to call fishermen, he walked by the sea.

Moreover, as regards the mystery, one should know that God’s standing signifies eternity and immobility; his walking, the temporal birth. Therefore, the fact that he called his disciples while walking signifies that he drew us to himself by the mystery of his incarnation; and arise, O Lord my God, in the precept which you have commanded, i.e., which you have arranged to be fulfilled, and a congregation of people will surround you (Ps 7:7–8).

And he says, of Galilee, by which is understood the turbulence of this world; but the wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire (Isa 57:20). Christ has the likeness of a sinner; God sending his own Son, in the likeness of sinful flesh and of sin (Rom 8:3).

365. Next, the condition of the ones called is described.

And first, as regards number; second, as regards name; third, as regards acts; fourth, as regards office.

366. It says then that he saw two, not only with the eye of the body, but also with that of the mind; for his vision is a refuge of mercy; hence, I have seen the affliction of my people in Egypt (Exod 3:7).

And note that the same thing is signified by two and brothers, for both pertain to charity, which consists in the love of God and of neighbor. And this is why he chose pairs, and sent pairs for preaching; and he wished to signify spiritual charity by this, for charity is made more firm when it is founded on nature; behold how good and how pleasant it is for brethren to dwell in unity (Ps 132:1).

367. Simon who is called Peter, that is, now, but not then, because Christ gave this name to him afterwards, but at first promised it; you will be called Cephas (John 1:42), but he gave it in Matthew: **you are Peter **(Matt 16:18). And Andrew.

Any preacher ought to have these names. For Simon is interpreted as ‘obedient’; Peter, as ‘discerning’; Andrew, as ‘courage’. And the preacher should be obedient, so he can invite others to this; an obedient man will speak of victory (Prov 21:28). Discerning, so that he may instruct others; I had rather speak five words with my understanding, that I may instruct others also (1 Cor 14:19). Courageous, so that he may not be frightened by threats; for behold I have made you this day a fortified city, and a pillar of iron, and a wall of brass (Jer 1:18); behold I have made your face stronger than their faces: and your forehead harder than their foreheads. I have made your face like an adamant and like flint: fear them not, neither be dismayed at their presence (Ezek 3:8).

368. There follows, casting a net into the sea.

Chysostom asks why the Lord seized upon this hour. And he says, in order to give example that we ought never to omit the service of God on account of occupations. Or for this reason, because by this act was prefigured the future act of preaching, since men are drawn by the words of preaching as though by nets.

369. The office is set down, for they were fishermen. And one should know that among all men, fishermen are the most simple; and the Lord wished to have men from the most simple state in life, and chose these so that what was done through them would not be attributed to human wisdom; for see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27). And therefore he did not choose an Augustine, or a Cyprian the orator, but Peter the fisherman; and from a fisherman he gained both a commander and an orator.

370. And he said to them. Here the calling is set down, concerning which three things are to be considered: first, he invites; second, he promises guidance; third, a reward.

He says then, come. This is only out of the divine generosity, that he draws them to himself; come over to me, all you who desire me, and be filled with my fruits (Sir 24:26); come to me, all you who labor, and are burdened, and I will refresh you (Matt 11:28). After me, as though to say, I am going, and you come after me, because I will be your leader; I will show you the way of wisdom, I will lead you by the paths of equity: which when you have entered, your steps will not be straitened, and when you run, you will not meet a stumblingblock (Prov 4:11–12); but to me your friends, O God, are made exceedingly honorable: their principality is exceedingly strengthened (Ps 138:17). I will make, as though, I will change your office into a greater one. It is said of these, behold I will send many fishers, says the Lord, and they will fish them (Jer 16:16).

And he says, I will make, because preaching labors exteriorly in vain, unless there is present the interior grace of the Redeemer; for they did not draw men by their own power, but by the working of Christ. And therefore he says, I will make. Indeed, this is the greatest dignity; hence Dionysius: there is nothing more dignified among human offices than to become a co-worker of God. For dignity consists only in his brightness. Moreover, those approach more to that dignity who are so illumined that they illumine others. Although indeed those who follow Christ illuminate men, and are made great with regard to justice, nevertheless they obtain the dignity of Christ regarding one thing only; the life of the preachers is made great regarding two things. They who are learned will shine as the brightness of the firmament: and they who instruct many to justice, as stars for all eternity (Dan 12:3).

371. Their obedience is set down at and immediately leaving their nets, they followed him. And he shows their obedience with regard to three things.

First, with regard to promptitude, because they did not put it off; hence, and immediately, contrary to those of whom it is said:
defer it not from day to day (Sir 5:8); but when it pleased him, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the gentiles, immediately I condescended not to flesh and blood (Gal 1:15–16). The Lord has opened my ear, and I do not resist; I have not gone back (Isa 50:5)

372. Second, regarding readiness, because they left everything behind, since wealth is not to be considered, but disposition; because he leaves all things who leaves whatever he can have.

But what is the necessity for leaving all things? Chrysostom: no one can possess riches, and come perfectly to the kingdom of heaven; for they are an impediment to virtue, for they lessen the concern for eternal things, on account of which a man cannot perfectly inherit divine things. And therefore they should be left; and every one that strives for the mastery, refrains himself from all things (1 Cor 9:25).

373. Third, as regards execution, because they followed him: for it is not exceedingly great to leave all things, but perfection consists in following him, which is accomplished by charity. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profits me nothing (1 Cor 13:3). For perfection does not consist per se in exterior things, that is, poverty, virginity, and suchlike, unless because these things are instruments for charity; and this is why it says, they followed him.

374. Next, he treats of the other calling: and going on from there, he saw two other brothers, James the son of Zebedee, and John his brother. And

first, the ones called are described;

second, the calling is set down, at and he called them;

third, the obedience of the ones called, at and they immediately left their nets and father, and followed him.

The ones called are described in four ways: as regards number, names, piety, and poverty.

375. It says then, and going on from there, he saw two other brothers. Note that from the beginning he called brothers; and although he called many others, nevertheless special mention is made of these, because they were first, and because he called them in pairs. For the new law is founded on charity; hence in the Old Testament he called two brothers, Aaron and Moses, because the command about charity was given even there. And because the new is more perfect, therefore in the beginning a twofold number of brothers is called.

376. James the son of Zebedee, and John his brother.

By these four is indicated the teaching of the four Gospels, or the four virtues; because by Peter, who is interpreted as ‘discerning’, the virtue of prudence is indicated; by Andrew, who is interpreted ‘manly’, or ‘most courageous’, the virtue of fortitude; by James, who is interpreted ‘supplanter’, the virtue of justice; by John, on account of virginity, the virtue of temperance.

377. Their piety is set down, since they were with Zebedee their father. Chrysostom: their piety is to be wondered at, because being poor, they sought bread by the art of fishing, and yet did not leave their old father. As: he who fears the Lord, honors his parents (Sir 3:8).

378. Their poverty is indicated by the fact that they were mending their nets. Nonetheless, by those who were casting the nets are signified those who carried on business in the world in the first age; by those who had already cast and were mending, are indicated those who had carried on business in the world for a long time; and they are already engrossed by sin, and are called to Christ. It is good for a man, when he has borne the yoke from his youth (Lam 3:27).

379. And he called them, interiorly and exteriorly; and whom he predestined, them he also called (Rom 8:30). To call interiorly is nothing other than to offer aid to the human mind when he wishes to convert us.

380. There follows, concerning obedience, and they immediately left their nets and father, and followed him. Note that the two above left only a boat, but these left nets, boat, and father; in which is signified that for the sake of Christ we should lay aside all earthly occupations, which are designated by the net: no man, being a soldier to God, entangles himself with secular businesses (2 Tim 2:4); riches, or possessions, which are indicated by the boat, if you will be perfect, go sell what you have, and give to the poor, and you will have treasure in heaven, and come follow me (Matt 19:21); carnal passion, which is indicated by the father, forget your people and your father’s house (Ps 44:11).

But mystically, by Zebedee, who is interpreted ‘violent stream’, is signified the world.

381. But there is a question here: for it seems that these men sinned by leaving their father, old and poor, because children are bound to support their parents. And generally, it is asked whether it is permitted for someone to leave parents in their last need, by entering religion.

One should say that a counsel never acts against a precept; but this, namely, honor your father and your mother (Exod 20:12), is a precept; and therefore if the father can in no way live unless helped by the child, the child ought not to enter religion. But this was not the case with Zebedee, who was able to help himself, and had the necessary things.

382. Likewise, there is a literal question. For Matthew here seems contrary to John and Luke; for John says that they were called by the Jordan (John 1:28); here Matthew says by the Sea of Galilee. Similarly, Luke says that he called at the same time Peter and Andrew, James and John, even though he does not mention the other two, for it is believed that they were there (Luke 5:10). Similarly, there it says that all were called at once, here that they were called separately.

But one should know that there were three callings of the apostles. For first they were called to familiarity with Christ, (John 1), and this was in the first year of Christ’s preaching. Nor does what is said afterward present an obstacle, that his disciples went up with him into Cana of Galilee (cf. John 2:1–2), because according to Augustine they were not disciples at that time, but were going to be; just as if it said that Paul the Apostle was born in Tharsus of Ciliciae, when he was not an apostle at the time. Or one should say that it speaks of the other disciples, which names all those who believed in Christ. Second, they were called to discipleship (Luke 5). The third calling was so that they might cling entirely to Christ; and it speaks here about this; which is clear, according to Augustine, because Luke says, and having brought their boats to land (Luke 5:11). Therefore they had boats, and cared for them as though about to return to them; but it says here, and they immediately left everything. And therefore one should say that he speaks here of the last following.