354. Nazareth autem interpretatur ‘flos.’ Per hoc intelliguntur doctores legis, qui non veniunt ad maturitatem. Capharnaum enim interpretatur ‘villa pulcherrima,’ et significat Ecclesiam; Cant. VI, 3: pulchra es, amica mea, et cetera. Capharnaum est maritima ad litteram, quia iuxta lacum quemdam dulcem. Iudaei enim omnem congregationem aquarum appellant mare: et mystice, quia Ecclesia posita est iuxta tribulationes mundi. 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 finibus Zabulon et Nephtalim. Galilaea enim divisa erat, et una pars erat in tribu Zabulon et Nephtalim. Inde enim electi sunt principes Ecclesiae, scilicet apostoli. 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. Ut adimpleretur quod dictum est per Isaiam prophetam. Nota quod hic non dicitur sicut Is. IX, 1; sed ponitur sensus tantum. Isaias sic: primo tempore alleviata est terra Zabulon et terra Nephtalim: et novissimo aggravata est via maris trans Iordanem Galilaeae gentium: populus qui ambulabat in tenebris vidit lucem magnam et cetera. 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). Et exponitur tripliciter secundum Hieronymum. Primo sic. Primo tempore alleviata est per praedicationem Christi a peccatis, et novissimo via, quae iuxta mare Galilaeae, aggravata est onere peccatorum, quia post praedicationem Christi persecuti sunt apostolos. Vel aliter. Primo tempore. Tangit historiam: quia Rex Assyriorum Teglatphalassar, qui primo venit super terram Iudaeorum, primo duxit in captivitatem illas tribus. Et hoc est primo tempore alleviata est: quia tunc peccatores fuerunt primo in captivitatem ducti. Et novissimo etc., quia postea totus populus ductus fuit in captivitatem. 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. Sed quid ad propositum? Dicendum quod ubi primo incepit persecutio, ibi prius Dominus voluit dare consolationem. But how is this relevant? One should say that, where persecution first began, there the Lord willed first to give consolation. Vel aliter. Primo tempore, idest tempore praedicationis Christi, alleviata etc., idest onere peccatorum exonerata per praedicationem Christi, et novissimo aggravata est, idest condensata Christi praedicatio, et multiplicata per Paulum qui ibi praedicavit. 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. Evangelista enim non ponit nisi sensum in constructione: ‘terra Zabulon, et terra Nephtalim, via maris trans Iordanem’, idest iuxta mare. Et dicit ‘terra’, idest populus, ut omnes sint nominati. Et dicit ‘Galilaea gentium’, quia Galilaea dividitur in duas partes: una gentium, alia Iudaeorum: et tunc divisa erat secundum quod dicitur III Reg. c. IX, 11, quia Salomon propter ligna quae Rex Tyri misit ad eum in aedificationem templi, dedit ei viginti oppida: qui cum esset gentilis posuit gentiles ad habitandum; et ideo dicitur ‘Galilaea gentium’ et erat in tribu Nephtalim; licet alia in tribu Iuda. 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. Alia littera: ‘trans Iordanem Galilaeae’, idest in comparatione ad Galilaeam. Sed prima expositio melior est. Other texts: ‘beyond the Jordan of Galilee’, i.e., in comparison to Galilee. But the first explanation is better. 357. ‘Populus qui ambulabat in tenebris, vidit lucem magnam.’ Duo dicit ‘qui ambulabat’, et ‘qui sedebat’; qui enim est in tenebris a principio quae non sunt multum condensae, nec stupefit ab eis, vadit, maxime quando sperat invenire lucem: et dum stupefactus est a tenebris, stat. 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. Ista est differentia inter Iudaeos et gentiles: quia Iudaei quamvis essent in tenebris, non tamen totaliter oppressi erant ab eis, quia non omnes colebant idola, sed sperabant Christum venturum, et ideo ambulabant; Is. l, 10: quis ambulavit in tenebris, et non est lumen ei? Speret in nomine Domini et cetera. Gentiles vero non expectabant; et ideo non erat spes de luce. Et iterum oppressi erant tenebris, quia idola colebant, quia secundum Ps. LXXV, 2, notus in Iudaea Deus, et ideo stabant. Et hoc est quod dicitur ‘populus qui sedebat in tenebris, vidit lucem magnam.’ Lux Iudaeorum non magna, II Pet. I, 19: habemus propheticum sermonem, cui bene facitis attendentes sicut lucernae lucenti in caliginoso loco, sed ista magna sicut solis lux; Mal. IV, 2: vobis autem timentibus nomen Domini orietur Sol iustitiae. 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. ‘Et sedentibus’, idest gentibus, ‘in regione umbrae mortis.’ Mors est damnatio in inferno; Ps. XLVIII, 15: mors depascet eos. ‘Umbra mortis’ est similitudo futurae damnationis, quae est in peccatoribus. Magna autem poena eorum qui in inferno sunt, est separatio a Deo. Et quia peccatores iam separati sunt a Deo, ideo similitudinem habent futurae damnationis, sicut et iusti similitudinem habent futurae beatitudinis; II Cor. III, 18: nos autem gloriam Domini speculantes in eamdem imaginem transformamur a claritate in claritatem. 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. Et nota quod gentibus ‘lux orta est’, quia ipsi non iverunt ad lucem, sed lux venit ad eos; Io. III, 19: lux venit in mundum. ‘Orta est eis.’ Et illa terra est in confinio Iudaeorum et gentium, ut ostenderet quod utrosque vocavit; Is. XLIX, 6: parum est ut sis mihi servus ad suscitandas tribus Iacob, et faeces Israel convertendas. Et post: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. 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. Exinde coepit Iesus praedicare. Posito loco ubi Christus primo praedicare incepit, hic ponitur modus praedicandi. Exinde, scilicet post superationem gulae, inanis gloriae et ambitionis, sive avaritiae, coepit praedicare: tales enim convenienter praedicare possunt. Et sic impletur illud Act. I, 1: coepit Iesus facere et docere. 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). Vel exinde, idest post incarcerationem Ioannis, incepit publice praedicare: prius enim occulte et quibusdam, Io. I, 38 ss., scilicet Petro, Andreae, Philippo et Natanaeli, sed hic publice. Noluit autem primo praedicare publice, ut daret locum praedicationi Ioannis: aliter nihil valuisset, sicut lumen stellarum offuscatur per lumen solis. Significatur autem per hoc quod cessantibus figuris legis, incepit praedicatio Christi; I Cor. XIII, 10: cum venerit quod perfectum est, evacuabitur quod ex parte est. Per Ioannem enim significatur lex; infra XI, 13: lex et prophetae usque ad Ioannem. 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). Poenitentiam agite. Notandum quod eadem verba dicit hic Christus, quae Ioannes, propter duo. Primo enim admonet nos de humilitate, ut scilicet nullus dedignetur verba ab aliis dicta praedicare, cum ipse fons ecclesiasticae scientiae eadem praedicaverit. Secundo quia Ioannes est vox; ipse vero Verbum. Idem autem significatur per verbum et vocem, nisi quia verbum est expressivum vocis. 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. Circa hoc autem duo facit: unum admonet; aliud promittit. And concerning this he does two things: he urges one thing; he promises another. Primum ibi poenitentiam agite; secundum ibi appropinquabit enim regnum caelorum. The first is at do penance; the second is at for the kingdom of heaven is at hand. 361. Sed quare non admonuit de iustitia in principio suae praedicationis, sed ad poenitentiam? 361. But why did he not give advice about justice at the beginning of his preaching, but to penance? Dicendum quod causa fuit, quia prius admonuit de iustitia per legem naturae, et Scripturae, sed transgressi erant; Is. XXIV, 5: transgressi sunt leges, mutaverunt ius, dissipaverunt foedus sempiternum. In hoc enim dat intelligere quod omnes peccatores invenit; I Tim. I, 15: Christus Iesus venit in hunc mundum peccatores salvos facere; Rom. III, v. 23: omnes enim peccaverunt, et egent gloria Dei. Et hoc est poenitentiam agite. 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. Promittit autem aliud; unde appropinquabit enim regnum caelorum. Ista promissio in duobus differt a promissione Veteris Testamenti; quia ibi temporalia, hic caelestia, et aeterna; Is. I, 19: si me audieritis, bona terrae comedetis. Item ibi regnum Chananaeorum et Iebusaeorum; hic regnum caelorum; unde appropinquabit, in vos, regnum caelorum. Et ideo doctrina Christi dicitur Novum Testamentum: quia facta est ibi nova pactio inter nos et Deum de regno caelorum; Ier. XXXI, 31: feriam domui Israel et domui Iuda foedus novum. 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). Secundo quia vetus lex simul cum promissione habebat comminationem; Is. I, 19: si volueritis, et audieritis me, bona terrae comedetis: quod si nolueritis, et me ad iracundiam provocaveritis, gladius devorabit vos. Et Deut. XXVIII idem habetur: ubi multae benedictiones promittuntur his qui legem servaverint, et multas comminatur Moyses maledictiones transgressoribus legis. Et hoc ideo est, quia vetus erat lex timoris, nova vero amoris. Augustinus: brevis differentia, timor et amor. Hebr. XII, 18: non enim accessistis ad tractabilem et accessibilem ignem, et turbinem, et caliginem, et procellam, et tubae sonum, et vocem verborum, quam qui audierunt excusaverunt se, ne eis fieret verbum. Et ideo dicit appropinquabit regnum caelorum, scilicet beatitudo aeterna. Et dicit appropinquabit, quia ille qui dabat, ad nos descendit, quia nos non poteramus ascendere ad Deum. 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. Ambulans autem et cetera. Postquam incepit praedicare, voluit suae praedicationis habere ministros: unde hic advocat ad se eos: et circa hoc duo facit, secundum quod duo paria ministrorum advocat. Quia primo Petrum et Andream; secundo Iacobum et Ioannem. 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. Circa primum quatuor facit: Concerning the first, he does four things: primo enim describitur locus vocationis; first, the place of the calling is described; secundo ponitur conditio vocatorum, ibi erant enim piscatores; second, the condition of those called is set down, at for they were fishermen; tertio vocatio, ibi et ait illis; third, the calling, at and he said to them; quarto ipsorum obedientia perfecta, ibi at illi continuo relictis retibus secuti sunt eum. fourth, their perfect obedience, at and they immediately leaving their nets, they followed him. 364. Dicit ergo ambulans iuxta mare Galilaeae. Locus congruus: quia, sicut dicit Glossa, piscatores vocaturus, ambulat iuxta mare. 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. Quantum autem ad mysterium, sciendum, quod stare Dei significat aeternitatem et immobilitatem; ipsius ambulare, temporalem nativitatem. Per hoc ergo quod ambulans discipulos vocavit, significatur quod per mysterium suae incarnationis nos ad se traxit; Ps. VII, 7: exsurge, domine, in praecepto quod mandasti, idest disposuisti implendum, et synagoga populorum circumdabit te. 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). Et dicit Galilaeae, per quod intelligitur turbulentia huius mundi; Is. LVII, 20: cor impii quasi mare fervens, quod quiescere non potest, et redundant fluctus eius in conculcationem et lutum. Christus similitudinem habuit peccatoris; Rom. VIII, 3: misit Deus Filium suum in similitudinem carnis peccati et cetera. 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. Consequenter vocatorum describitur conditio. 365. Next, the condition of the ones called is described. Et primo quantum ad numerum; secundo quantum ad nomina; tertio quantum ad actum; quarto quantum ad officium. And first, as regards number; second, as regards name; third, as regards acts; fourth, as regards office. 366. Dicit ergo vidit duos, non oculo corporis tantum, sed etiam mentis: visus enim eius est respectus misericordiae; unde Ex. III, 7: videns vidi afflictionem populi mei, qui est in Aegypto et cetera. 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). Et nota quod idem significatur per duos, et fratres: utrumque enim ad caritatem pertinet, quae consistit in dilectione Dei et proximi. Et ideo binos elegit, et binos ad praedicandum misit: et voluit significari per hoc caritas spiritualis, quia caritas firmatur magis, quando in natura fundatur; Ps. CXXXII, v. 1: ecce quam bonum et quam iucundum habitare fratres in unum. 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. Simonem qui vocatur Petrus, nunc scilicet, sed non tunc: quia Christus postea imposuit ei hoc nomen, sed primo promisit; Io. I, 42: tu vocaberis Cephas, sed imposuit Matth. XVI, 18: tu es Petrus. Et Andream. 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. Ista nomina debet habere quilibet praedicator. Simon enim interpretatur ‘obediens’; Petrus ‘agnoscens’; Andreas ‘fortitudo.’ Et praedicator debet esse obediens, ut alios possit ad hoc invitare, Prov. XXI, 28: vir obediens loquetur victorias: agnoscens, ut alios sciat instruere: I Cor. XIV, 19: volo quinque verba sensu meo loqui, ut alios instruam, fortis, ut non terreatur comminationibus; Ier. c. I, 18: dedi te hodie in civitatem munitam, et in columnam ferream, et in murum aereum; Ez. III, 8: dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum, ut adamantem, et ut silicem dedi faciem tuam. 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).