Luke 5 · The Lantern

The First Disciples

Then it came to pass, in the crowd pressing on him also to hear the word of God, that he himself was standing by the lake of Gennesaret;

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale.

So let me recall with you those two catches of fish made by the disciples at the command of the Lord Jesus Christ: one before his passion, the other after his resurrection. These two catches of fish stand for the whole church, both as it is now and as it will be at the resurrection of the dead. Now, as you can see, it contains countless numbers, both good and bad.

Second, the calling of the disciples is determined through two things. It came to pass, when the crowds etc. Above, the Evangelist treated of the authentication of Christ's doctrine; in this part he treats of the calling of the disciples.

and he saw two boats lying by the lake, but the fishermen, having gone out from them, were washing the nets.

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 the fishermen had disembarked and were washing their nets. The fishermen are the teachers of the Church, who, having caught us in the net of faith and raised us from the depths to the moon, bring us to the land of the living like fish to the shore. For just as the nets are entwined, so are the words of the preachers, which do not lose those they have caught in faith.

Second, there is added the opportunity of a boat lifting him up upon the water, when it is added: And he saw two boats, opportune, namely, for carrying, both because they were near: on account of which he says: Standing by the lake; and also because they were idle or empty; whence he also adds: But the fishermen had gone out and were washing their nets: and thus they were oppor…

Then having climbed into one of the boats, which was Simon’s, he asked him to put off a little from the land. Then having sat down, he was teaching the crowds from the boat.

(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.

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.)

Third, there is added the obedience of Simon separating from the crowd, when it is added: But going up into one of the boats, which was Simon's, choosing him as poor and humble, according to that passage of James 2: "Has not God chosen the poor of this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" He went up, however, not by tyrannica…

Then when he left off speaking, he said to Simon, “Put off into the deep, and lower your nets for a catch.”

We have been toiling all night. This refers symbolically to the prophets. His teaching came down from on high on the world, which stands by way of parable for the sea. The two boats represent the circumcised and the uncircumcised. They made a sign to their companions.

He chooses Peter's boat and forsakes Moses'—that is to say, he spurns the faithless synagogue and takes the faithful church. For God appointed the two as boats, so to speak, which would fish for the salvation of humankind in this world as in a sea.

But when he ceased speaking, etc. After the instruction of the people, the working of a miracle is added. Concerning the description of which, four things are introduced: on the part of Christ, the loftiness of power; on the part of Peter, the certainty of trust; on the part of the miracle, the abundance of plenty; on the part of the company, the readiness of assistance.

And answering, Simon said, “Master, through the whole night having toiled we have taken no thing; however, at your declaration I will let down the nets.”

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.

And responding, Simon said to him: Master, we have toiled all night and caught nothing. But at your word, I will let down the net. --Unless the Lord builds the house, those who build it labor in vain (Psalm CXXVI). Unless the Lord illumines the hearts of the listeners, the teacher labors in the night.

In Peter, moreover, is intimated the certainty of confidence for obtaining the miracle, when it is added: And Simon answering said to him: Master, he calls him not only teacher, but also master, believing him to have not only knowledge for teaching, but also power for acting.

And having done this, they enclosed a great multitude of fishes; now their nets were breaking.

(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.

And when he had done this, they enclosed a large multitude of fish. However, their net was breaking. By the great number of fish, the net was breaking, for now even reprobates, together with the elect, enter in such a number at the confession of faith, who also tear the Church itself with heresies.

In the miracle, moreover, is intimated the abundance of plenty for magnifying the miracle itself, when it is added: And when they had done this, they enclosed a great multitude of fish.

And they beckoned to the partners in the other boat, having come to help them. And they came and filled both the boats, so that they were sinking.

Now having seen it, Simon Peter fell at the knees of Jesus, saying, “Depart from me, for I am a sinful man, Lord.”

For amazement laid hold on him and on all those with him, at the catch of the fish which they had taken,

and likewise also James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not fear; from now on you will be catching men.”

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

Ordinarily people are not given life on a boat but transported. Nor are they comforted on a vessel but anxious about its journey. Notice also that this boat is not a boat that is given to Peter to be piloted—rather, it is the church, which is committed to the apostle to be governed.

And because other disciples were called with Peter, therefore there is added: And likewise also James and John, sons of Zebedee, astonishment namely had surrounded them, who were likewise fishermen: whence there is also added: Who were partners of Simon.

And having brought the boats to the land, having left all things, they followed him.

(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.

And having drawn the ships to land, leaving everything behind, they followed him, which can signify the end of time, during which those who cling to Christ will entirely depart from such a sea.

Fourth, there is added the perfect imitation of the Master leading to perfect justice, when it is added: And having brought the boats to land, so that they might leave them there: whence it also follows: Having left all things; below in the fourteenth chapter: "Everyone among you who does not renounce all that he possesses cannot be my disciple." He says pointedly all things, b…

The Leper’s Prayer

And it came to pass, in his being in one of the cities, that behold, a man full of leprosy; then having seen Jesus, having fallen upon his face, he begged him, saying, “Lord, if you shall be willing, you are able to cleanse me.”

Since, however, he quotes with especial care, as a proof in his domain, a certain companion in misery (suntalai/pwron), and associate in hatred (summisou/menon), with himself, for the cure of leprosy, I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be…

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 labor to hold converse with God with a pure heart.

And it happened, when he was in one of the cities, etc. After the calling of the disciples, he here adds their confirmation through miracles. And this part has two sections. In the first, the miracle of the healing of the leper is introduced: in the second, the liberation of the paralytic, at: And it happened on one of the days.

And having stretched out the hand, he touched him, saying, “I am willing; be cleansed.” And immediately the leprosy departed from him.

(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.

And extending his hand, he touched him saying: I am willing; be cleansed. And immediately the leprosy departed from him. There is nothing between the work of God and the command, because in the command is the work. For he said, and they were made. You see therefore that it cannot be doubted because the will of God is power.

Third, the operation of the physician is added, when it says: Extending his hand, he touched him saying etc., which indeed was admirable both by reason of clemency, and by reason of power, and by reason of efficacy.

And he himself ordered him to tell no one — “But having gone, show yourself to the priest, and offer for your cleansing, even as Moses commanded, for a testimony to them.”

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." For the figurative signs of the law in its types He still would have observed, because of their prophe…

(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.

And he commanded him to tell no one. After the cure of the disease, the Evangelist here subjoins the instruction of the one cured.

Now the report concerning him was spread abroad still more; and great crowds were coming to hear and to be healed from their sicknesses.

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.

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 show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit ho had received.

But the word went abroad all the more, etc. After the Evangelist has described the healing of the disease and the instruction of the one healed, here thirdly he adds the magnification of the name of Christ, so that from all these things the disciples may be confirmed in faith and love of Christ.

But he himself was withdrawing into the wilderness and praying.

The sick of the palsy is healed, and that in public, in the sight of the people.

(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 activ…

Lastly it is shown to be virtuous, when it is added: But he himself withdrew into the desert and prayed: because he was not seeking human glory and fame, but was fleeing it, according to that passage in Matthew fourteen: "And having dismissed the crowd, he went up onto the mountain alone to pray." In this he was giving us a model of withdrawing from the world and drawing near t…

Jesus Heals a Paralytic

And it came to pass on one of the days, that he himself was teaching; and there were sitting by Pharisees and teachers of the law who were come out of every village of Galilee and of Judea and of Jerusalem. And the power of the Lord was with him to heal.

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.

And it happened on one of the days, and he was sitting teaching, and there were Pharisees sitting, etc. Where the Lord, sitting and teaching, cured the paralytic when the scribes and Pharisees were sitting, Luke omits for brevity's sake, but Matthew and Mark, who narrate it, seem to question it.

And it came to pass on one of the days. Having confirmed the disciples through the healing of the leper, here for greater firmness he confirms the same through the wondrous healing of the paralytic. The Evangelist describes this admirable healing in the following order.

And behold, men carrying upon a mat a man who was paralyzed; and they were seeking to bring him in and to place him before him.

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.

And behold, men brought on a bed a man who was paralyzed, and they sought to bring him in and lay him before Him. The healing of this paralytic indicates the salvation of a soul sighing for Christ after a long period of carnal indolence.

Third, to show the gravity of the oppressing illness, he adds: And behold, men carrying on a bed a man who was paralyzed, and thus entirely powerless, because paralysis entirely dissolves the strength of the limbs, as is read concerning Alcimus in 1 Maccabees 9: "His mouth was shut, and he was dissolved with paralysis, nor could he speak a word any longer." Truly a great and pi…

And not having found what way they may bring him in on account of the crowd, having gone up on the housetop, they let him down with the mat through the tiles into the midst before Jesus.

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.

And they let him down with the bed into the midst before Jesus. When the roof was opened, the sick man was let down before Jesus, because with the mysteries of the Scriptures revealed, one arrives at the knowledge of Christ, that is, one descends to His humility through the piety of faith.

And because obstacles frequently arise for one who seeks through faith, therefore it is added: And not finding by what way they might bring him in because of the crowd, which is wont to impede approach to Christ; as it is said in Matthew 20 and below in chapter 18, that "the crowds rebuked the blind man, that he should be silent"; so also Zacchaeus, below in chapter 19, "sought…

And having seen their faith, he said, “Man, your sins have been forgiven you.”

For this reason also He has taught us to say in prayer, "And forgive us our debts;" since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one?

(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.

When he saw their faith etc. The occasion for performing the miracle has been set forth; but here is added the completeness of the miracle itself in its performance, because Christ heals the body and soul of the sick man at the same time: the soul from sin and the body from disease.

And the scribes and the Pharisees began to reason, saying, “Who is this who speaks blasphemies? Who is able to forgive sins except God alone?”

The Lord had come, of course, to save that which "had perished; " "a Physician." necessary to "the sick" "more than to the whole." This fact He was in the habit both of typifying in parables and preaching in direct statements.

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?

Now there is added secondly the discernment of thoughts in the mind of the blasphemers, when it is said: And the scribes and Pharisees began to think, vain and harmful thoughts: Romans 1: "They became vain in their thoughts, and their foolish heart was darkened." And the expression of the thought follows, when he adds: saying, namely in their hearts, according to that of the Ps…

Now having known their reasonings, Jesus answering said to them, “Why do you reason in your hearts?

The Lord wishing to save sinners shows Himself to be God, by His knowledge of the secret thoughts; as it follows, But that ye may know.

For He said, answering them, "Why do you think in your hearts?" For to the same God who says, "I am, I am He who blots out your iniquities" (Isaiah 43), the wisest speaker says, "For You alone know the hearts of all the sons of men" (1 Kings 8). Therefore, He said, by the same majesty and power with which I observe your thoughts, I can also forgive men's sins.

And since by thinking these things they were blaspheming, therefore they are detected and reproved, when it is added: But when Jesus perceived their thoughts, as God, because, Sirach twenty-three, "the eyes of the Lord are far brighter than the sun, surveying all the ways of men and the depth of the abyss and beholding the hearts of men." Nor is this a wonder, because He is the…

Which is easier, to say, ‘Your sins have been forgiven you,’ or to say, ‘Arise and walk’?

(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.

What is easier to say, "Your sins are forgiven," or to say, "Rise and walk"? Whether the paralytic's sins were forgiven, only He who forgives them knows. But "rise and walk," both he who rises and those who see him rising can confirm. Therefore, a physical sign is performed to prove the spiritual one.

There is added thirdly the refutation of errors of those thinking wrongly, in what follows: Which is easier to say etc. For he constructs an argument in which he shows that he is true God and can forgive sins, and consequently that they err. And the argument is as follows: everyone who can free a paralytic by a word alone can by a word alone forgive sins.

However, that you may know that the Son of Man has authority on earth to forgive sins” — he said to the one paralyzed — “to you I say, arise, and having taken up your mat, go to your house.”

(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.

He says to the paralytic: I say to you, rise; take up your bed, and go into your house. Spiritually to rise from the bed is to draw the soul away from carnal desires, where it lay sick. To take up the bed is to deprive the flesh itself, thus corrected by the reins of continence, of earthly delights by the hope of heavenly rewards.

He interposes the conclusion in what he adds: But that you may know that the Son of Man has power on earth to forgive sins.

And immediately, having stood up before them, having taken up that on which he was lying, he departed to his home, glorifying God.

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.

And immediately rising up before them, he took up the bed on which he lay, and went to his house glorifying God, etc. Wondrous is the power of divine potency, where no delay of time intervenes, the health commanded by the Savior follows swiftly.

There is lastly subjoined the strengthening of the weakened members in what follows: And immediately rising up before them, etc. For the members of the paralytic were strengthened by the word of Christ with respect to the sustaining, operative, and motive power.

And amazement seized all, and they were glorifying God and were filled with fear, saying that, “We have seen remarkable things today.”

Jesus Calls Levi

And after these things he went forth, and he saw a tax collector named Levi sitting at the tax booth, and he said to him, “Follow me.”

The publican who was chosen by the Lord, he adduces for a proof that he was chosen as a stranger to the law and uninitiated in Judaism, by one who was an adversary to the law.

Levi was a publican, a man greedy for dirty money, filled with an uncontrolled desire to possess, careless of justice in his eagerness to have what did not belong to him. Such was the character of the publicans. Yet he was snatched from the workshop of sin itself and saved when there was no hope for him, at the call of Christ the Savior of us all.

Second, how the disciples are called from the state of guilt. And after these things he went out, etc. Above the Evangelist treated of the calling of the disciples from a lawful state, that is, of justice; here he treats of their calling from a perilous state, that is, of injustice, where he shows how he called Matthew sitting at the tax-collector's booth.

And having left all things, having arisen, he was following him.

And Levi made a great banquet for him in his house; and there was a great multitude of tax collectors and others who were reclining with them.

(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.

Third, the perfect calling is shown on the part of the devoted service that follows in ministering, when it says: And Levi made him a great feast in his house.

And the Pharisees and their scribes were grumbling at his disciples, saying, “Because of why do you eat and drink with the tax collectors and sinners?”

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.

But for what reason do the Pharisees blame the Savior for eating with sinners? Because it was the law to distinguish between the holy and the profane, that is, holy things were not to be brought into contact with things profane. They made the accusation therefore as if they were vindicating the law. Yet it really was envy against the Lord and readiness to find fault.

And they murmured, etc. Above he treated the calling of sinners; in this part he treats the stirring up of the proud, because, as the Apostle says in First Corinthians one, "God chose the weak things of the world to confound the strong, and the ignoble and contemptible things of the world God chose, and the things that are not, to destroy the things that are, so that no flesh s…

And Jesus answering said to them, “Those being well have no need of a physician, but those being sick.

For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth.

(ubi sup.) But our Lord refutes all their charges, showing, 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 shows them that they are of the number of the sick, but adds, He is the…

It is reproved secondly from the light of evident truth, when it is added: Jesus answering said to them: They that are whole need not a physician, but they that are sick.

I have not come to call righteous ones, but sinners to repentance.”

And another Scripture says, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling.

(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.

It is rejected thirdly from the rectitude of supernal equity, by which He condescends more to the humble sinner than to the proud just person: and therefore He adds: I came not to call the just, but sinners to penance: the just, that is, those who consider themselves so: the Gloss says, "Those who trust in their own justice." Whence Bede: "Just He calls those who, being ignoran…

Questions about Fasting

And they said to him, “The disciples of John fast often and make prayers, likewise also those of the Pharisees; however, those of yours eat and drink.”

" At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John.

As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to show 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.

But they said. After the calling of sinners has been described and the confutation of the proud, here is subjoined thirdly the consolation of the weak, in that heavy burdens and difficulties of fasting are not imposed upon the disciples themselves.

And Jesus said to them, “Are you not able to make the sons of the bridechamber fast in the time which the bridegroom is with them?

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," He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipl…

(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.

Second, it is introduced as befitting the kindness of the divine presence in the dissolution of the objections, when it is said: To whom he himself said: Can the children of the bridegroom fast, etc. According to Bede, however, this is the reading: Can you make the children of the bridegroom fast?

However, days will come; and when the bridegroom may be taken away from them, then they will fast in those days.”

The Patches and the Wineskins

Now he was speaking also a parable to them, that “No one, having torn a piece of a new garment, puts it on an old garment; lest indeed, also he will tear the new, and the piece of the new will not match the old.

But if, when the Saviour came to this earth, He sent His apostles into the world to proclaim with accuracy His advent, and to teach the Father's will, having nothing in common with the doctrine of the Gentiles or of the Jews, much more, while yet existing in the Pleroma, would He have appointed His own heralds to proclaim His future advent into this world, and having nothing in…

(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.

Third, it is introduced as expedient for the rudeness of human imperfection, when it is said: And he spoke a parable to them; where he shows that the disciples are not to be pressed to fasting, both on account of the oldness of their manner of life, and on account of the frailty of the flesh, and also on account of the unaccustomedness of their disposition, which three things h…

And no one puts new wine into old wineskins; lest indeed, the new wine will burst the wineskins and it will be spilled out, and the wineskins will be destroyed;

(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.

(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.

This same thing was fitting on account of the weakness of the flesh, on account of which he says: And no one puts new wine into old wineskins, because from this a twofold unfittingness follows, namely the spilling of the wine, on account of which he says: Otherwise the new wine will burst the wineskins, and it will be spilled out; and the other, the destruction of the wineskin,…

but new wine must be put into fresh wineskins.

And no one having drunk old wine desires new; for he says, ‘The old is good.’”

"They have," says He, "Moses and Elias," -in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me; " which will be the meaning of "Seek, and ye shall find.

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.