What follows, namely, The Lord your God , can be taken in two ways. As if to say: You, O devil, say that I should fall down and adore you; but the Law says, The Lord your God shall you worship . It can, therefore, be cited to show that a mere man should not be adored. Or it can be taken that he is speaking of himself as God: The Lord your God shall you adore . As if to say: You should rather adore me than I you, because it is written... Yet the first is more in accord with the letter. And note that he says two things: you shall adore and you shall serve , and there is a difference between them. For a man should relate himself to God in two ways: he should be subject to him and should elevate himself toward him as the ultimate end. In regard to the first we owe him total obedience: "We must obey God rather than men" (Acts 5:29). For we are subject to him, when we do his entire will. We are elevated to God in two ways: sometimes we draw ourselves to him: "Go to him and be radiant; so your faces will never be ashamed" (Ps 34:5); sometimes we draw others to him: "We are fellow workers for God:" (1 Cor 3:9). We show both of these in a sense-perceptible way: because, when we bow, we tell ourselves that we should be subject to God; therefore he says the Lord your God : "May all nations serve him" (Ps 72:11). Also by offering sacrifice and praises we signify that we should raise our minds to him; and to this pertains service. Therefore, and him only shall you serve .
Service is twofold: one is reserved for God alone; and this is called latria , which is twofold. For there is an adoration owed only to God, such that he is served before all else; the other service consists in tending toward him as the ultimate end, for there is an adoration or service which is rendered only by subjects, as when inferiors serve superiors: "Let every person be subject to the governing authorities" (Rom 13:1). But they should not be obeyed above all things, because never contrary to God. Similarly, there is no creature that should be regarded as the ultimate end: "Put not your trust in princes, in a son of man, in whom there is no help" (Ps 146:3); "Cursed is the man who trusts in man" (Jer 17:5). There is another service, which is owed to prelates; in Greek it is called dulia .
(11) Then Christ's victory is presented, and it is suggested in two ways: in the devil's departure: The devil left him : "Resist the devil and he will flee from you" (Jas 4:7). And as the custom was in olden days, when men won a victory, they were honored; so here Christ's triumph is celebrated by angels. Hence, and behold angels came and ministered to him . He does not say "they descended," because they were always with him, even though they had departed for a little while according to his wish, so that the devil might have room for tempting. For they ministered in external matters, namely, in miracles and other bodily things done through the medium of angels; but in internal matters he did not need them. In this is signified that men who overcome the devil deserve the ministry of angels: "It came to pas that the beggar died, and he was carried into Abraham's bosom" (Lk 16:22). And it should be noted that the devil left Christ for a time, because later he used the Jews as his members to oppose him...
4—2
Mt 4:12-22
12. And when Jesus had heard that John was delivered up, he retired into Galilee: 13. And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and of Nephthalim; 14. That it might be fulfilled which was said by Isaias the prophet: 15. Land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the Gentiles: 16. The people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up. 17. From that time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand. 18. And Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers). 19. And he saith to them: Come ye after me, and I will make you to be fishers of men. 20. And they immediately leaving their nets, followed him. 21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. 22. And they forthwith left their nets and father, and followed him.
After showing how Christ was tested and approved, namely, by overcoming the devil, the evangelist now shows how Christ began to teach. Regarding this he does three things: first, he describes the place where he preached; secondly, how he chose the ministers of his preaching (v. 18); thirdly, how he led the crowd to listen (v. 23).
In regard to the first he describes the time, place (v. 12b) and method of preaching (v. 17).
(12) The time of Christ's public preaching was after John's imprisonment; hence, he says, Now when Jesus heard that John had been handed over , namely, by God, because he permitted it.
To understand the gospels, it should be noted that there seems to be a difference here between John and the other three; because they say that Christ descended into Capernaum after John's arrest, but John says that he descended there before that. Yet it was in Galilee. The answer is that John, who wrote last, supplied what had been omitted by the others. But why did they omit? The answer is that although Christ had done certain things in the first two years, they were few compared to the third year. Therefore, it is necessary to say that John speaks about things he did in the first and second, and some things done in the third year; but the others about things done in the third year.
There is also a question about the number of years Christ preached. Some say two and one-half years; so that the half is counted from Epiphany to Passover, although it is not a complete half, for John mentions only three Passovers, because he says that after the baptism he went to Jerusalem (Jn 2:13). After that he mentions the Passover, when the miracle of the five loaves occurred; after that it was one year to the passion. But this does not seem to agree with the opinion of the Church; for the Church holds that three miracles were performed on Epiphany, namely, the adoration of the Magi, the baptism and the changing of water into wine. It is necessary, therefore, to say that from the baptism to the changing of water into wine was one year. Hence, it seems that Christ preached for three years, because until the changing of water into wine was one year; from then to the Passover was the second year; from the purification to the passion was another. For this is the way the Church reckons it. Accordingly, one must admit that John says little about the first year, something about the second, namely, how he went down to Capernaum, and about the question which arose between Christ and the Jews about purification. It should also be noted that John was killed near Passover time, because it says in Jn (6:4) that when the miracle of the five loaves was performed, the Passover was at hand; and in Mt (14:13) it says that when Christ heard of John's death, he withdrew into Galilee. Therefore, it is clear that John was beheaded near the Passover, and that Christ did not preach publicly except for one year.
(13) Then he treats of the place: first, the place of the province; secondly, of the city (v. 12b). He says, therefore, He withdrew . This withdrawal is not the first one about which John speaks; but this was after one or two years, because the evangelists are silent about this. He withdrew for two reasons: first to put off the time of the passion: "My time has not yet come" (Jn 7:6); secondly, as an example to us, namely, that we should flee persecutions: "If they have persecuted me, they will also persecute you" (Jn 15:20). but mystically it declares that Christ's preaching was destined to pass to the Gentiles, because the Jews persecuted God's grace: "It was necessary that the word of God be spoken first to you. Since you cast it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles" (Acts 13:46). Arriving in Galilee, he came first to Nazareth, as Luke (4:16 ff) says. There he entered the synagogue and taught: "The Spirit of the Lord is upon me." As a result of his preaching they led him to the brow of the hill, that they might throw him down headlong. After this, Christ fled and came to Capernaum, where he immediately cured the demoniac (Mk 1:23). But Matthew omits this. Now Nazareth means flower. By this is understood the doctors of the law who do not come to maturity. For Capernaum means most beautiful villa and signifies the Church: "You are beautiful, my love" (Song of Songs 6:4). Capernaum is really a sea-coast town, because it lies near a fresh-water lake. For the Jews called every body of water a sea, because the Church has been placed near the tribulations of the world. In the territory of Zebulon and Naphtali . For Galilee was so divided that one part was in the tribe of Zebulon and Naphtali. From it were selected the princes of the Church, namely, the apostles.
(14) That what was spoken by Isaiah the prophet might be fulfilled . Note that not the exact words but only the sense of Isaiah (9:11) are given here. Isaiah says: "In the former time he brought into contempt the land of Zebulon and the land of Naphtali, but in the latter time he will make glorious the way to the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light." This is explained in three ways according to Jerome:
first, in the following way. The former time was reduced by the preaching of Christ from sins; and in the latter the way, which is near the Sea of Galilee, was burdened by the weight of sins, because after the preaching of Christ they persecuted the apostles.
Or another way: the former time. It touches history, because the king of the Assyrians, Tiglath-Pileser, who was the first to invade the land of the Jews, first led those tribes captive. And this is the former time that was shortened, because then the sinners were first led into captivity. And the latter time..., because later all the people were led into captivity. But why mention all this? Because the Lord willed to give consolation first where the persecution first began.
Or another way, the first time, i.e., during the time Christ preached, the burden of sin was lightened by the preaching of Christ; in the latter time it was increased, i.e., the preaching of Christ was condensed and multiplied by the preaching of Paul, who preached there.
(15) For the evangelist gives only the sense in the text: The land of Zebulon and the land of Naphtali, toward the sea across the Jordan , i.e., near the sea. He says land , i.e., people, because Galilee is divided into two parts: one of Gentiles, the other of Jews. And then it had been divided in keeping with 1 Kings (11:11), because Solomon gave the king of Tyre twenty towns for the wood he sent him for the construction of the temple. Since he was a Gentile, he sent Gentiles there to inhabit it. That is why it is called the Galilee of the Gentiles ; and it was in the tribe of Naphtali, although others were in the tribe of Judah.
(16) The people who sat [walked] in darkness have seen a great light . He says two things who walk and who sat ; for one in the darkness, which is not very dense, and who is not dazed by it, walks, especially when he hopes to find light; but when he is dazed by the darkness, he stands. That is the difference between Jews and Gentiles; because although the Jews were in darkness, they were not entirely overcome by it, because not all of them worshiped idols but hoped that Christ would come. Therefore, they walked: "Who walks in darkness and has no light? Let him hope in the Lord and rely upon his God" (Is 50:10). But the Gentiles were not waiting for anyone; and therefore, there was no hope for light. Again, they were overcome by the darkness, because they worshiped idols; for in Ps 76 (v. 1) it says: "In Judah God is known." Therefore, they were standing. And this is what is stated: The people who sat in darkness have seen a great light . The light of the Jews was not great: "We have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place" (2 Pt 1:19); but that was as great as the light of the sun: "But for you who fear my name the sun of righteousness shall shine" (Mal 4:2). And for those who sat , i.e., the Gentiles, in the region and shadow of death . Death is damnation in hell: "Death will be their shepherd" (Ps 49:14). The shadow of death is the likeness of future damnation, which is in sinners. But the major punishment of those in hell is separation from God. And because sinners are already separated from God, they have the likeness of future damnation, just as the just have likenesses of future happiness: "And we all, beholding the glory of the Lord, are being changed into his likeness from one degree of glory into another" (2 Cor 3:18). And note that light has dawned for the Gentiles, because they did not go to the light, but the light came to them: "The light came into the world" (Jn 3:19). And that land is in the confines of Jews and Gentiles to show that he called both: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel" (Is 49:6); and later: "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (49:6).
(17) From that time Jesus began to preach . Having mentioned the place where Christ first began to preach, the method of preaching is now described. From that time , i.e., after the victory over gluttony, vain glory and ambition or greed, he began to preach , for such can fittingly preach. And thus is fulfilled Acts (1:1): "Jesus began to do and to teach." Or From that time , i.e., after John's arrest, he began to preach publicly, for previously it was in secret and to certain ones (Jn 1:38), namely, to Peter, Andrew, Philip and Nathanael, but here publicly. He did not wish to preach publicly at first, so that John would have opportunity to preach; otherwise, he would have preached to no avail, as the light of the stars is obscured by the light of the sun. By this is signified that with the end of the figures of the Law, the preaching of Christ begins: "When the perfect comes, the imperfect will pass away" (1 Cor 13:10). By John is signified the Law: "for all the prophets and the law prophesied until John" (Mt 11:13). Do penance . Note that Christ says the same words here as John and for two reasons: first, he admonishes us about humility, namely, that no one should disdain to preach what has been said by others, since the very font of ecclesiastical knowledge preached the same. Secondly, because John is the voice, but Christ the word. But the same is signified by the word and the voice, except that the word is a vehicle of the voice. In regard to this he does two things: one admonishes, Repent ; the other promises, the kingdom of heaven is at hand .
But why did he not admonish to justice in the beginning of his preaching but to penance? The reason was that he admonished about justice before by the law of nature and of the Scripture, but they had been violated: "They have transgressed the laws, violated the statutes, broken the everlasting covenant" (Is 24:5). For by this he gives us to understand that he found all sinners: "Christ Jesus came into this world to save sinners" (1 Tim 1:15); "For all have sinned and need the glory of God" (Rom 3:23). And this is Repent . But he promises something else: hence, the kingdom of heaven is at hand . This promise differs in two ways from the promise of the Old Testament, because there the promises were temporal things, but here heavenly and eternal: "If you listen, you shall eat the good things of the land" (Is 1:19). Likewise, it was the kingdom of the Chananeans and Jebusites; here the kingdom of heaven. Hence, the kingdom of heaven is at hand .
Therefore, the doctrine of Christ is called the New Testament, because in it a new pact between us and God was struck concerning the kingdom of heaven: "I will make a new covenant with the house of Israel and the house of Judah" (Jer 31:31). Secondly, because the old law contained a threat along with the promise: "If you are willing and obedient, you will eat the good things of the land. But if you refuse and rebel, you shall be devoured by the sword" (Is 1:19). Dt (c. 28) says the same thing: there are many blessings promised those who observe the Law, and Moses threatened many curses on its transgressors. The reason is that the old law was a law of fear, but the new of love. Augustine: "A slight difference, fear and love"; "You have not come to what may be touched, a blazing fire, and darkness, and gloom, and a tempest, and the sound of a trumpet, and a voice whose words made the hearers entreat that no further messages be spoken to them" (Heb 12:18). Therefore, he says the kingdom of heaven is at hand , namely, eternal happiness. And he says at hand , because the one who gave it came down to us, since we were unable to go up to God.
(18) As he walked . After he began to preach, he wanted ministers of his preaching. Hence, he calls them to himself. In regard to this he does two things in that he calls two pairs of ministers: first, Peter and Andrew; secondly, James and John.
In regard to the first, four things are done: first, the place of the calling is mentioned; secondly, the occupation of those called (v. 18b); thirdly, the call (v. 19); fourthly, their perfect obedience (v. 20).
He says, therefore, As he walked by the Sea of Galilee : a fitting place, because, as a Gloss says, since he was about to call fishermen, he walked near the sea. As far as the mystery is concerned, it should be noted that for God to stand signifies God's eternity and unchangeableness; to walk signifies his birth in time. Therefore, by the fact that when walking he called his disciples is signified that he drew us to himself by the mystery of the Incarnation: "Awake, O my God, you have appointed a judgment" (Ps 7:6), i.e., arranged for it to be fulfilled, "and the assembly of the people will gather about you." He says, of Galilee , by which is understood the turbulence of this world: "The heart of the wicked is as the tossing sea; for it cannot rest, and its waters turn up mire and dirt" (Is 57:20). Christ assumed a likeness to sinners: "God sent his Son in the likeness of sinful flesh" (Rom 8:3).
Then those called are described: first, their number; secondly, their names; thirdly, what they were doing; fourthly, as to their livelihood.