Thomas Aquinas Commentary Matthew 4

It was shown above that Christ prepared Himself for teaching by receiving baptism; now, however, He prepares Himself by overcoming temptation. About this, the Evangelist does two things. Firstly, the victory Christ had over temptation is presented; secondly, how He called His disciples to hear the teaching is presented, where it is said, And Jesus walking by the sea of Galilee.

Concerning the first, he does three things. Firstly, he presents a kind of preamble about the temptation; secondly, the assault of the temptation is recounted, where it is said, And the tempter coming said; and thirdly, Christ’s victory over temptation is recounted, where it is said, Then the devil left him.

Now three preambles are presented: namely, the place, His fasting, and His experience of hunger. Regarding the first preamble, four points are addressed: the time, the place, the leader, and the purpose of this leading. The time is indicated when he says, Then, namely, after it had been declared by the voice of the Father that He was the Son of God.

In this, he indicates that temptation threatens those who are made sons of God by baptism: Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation . This desert was between Jerusalem and Jericho, where many were being killed, about which it is said, A certain man went down from Jerusalem to Jericho and fell among robbers, who also stripped him and having wounded him went away, leaving him half dead (Luke 10:30).

And note the five reasons why someone is tempted after having received a spiritual grace.

1. So that he may undergo a trial of his own justice: What does he know, that has not been tried? .
2. To repress pride: And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me (2 Corinthians 12:7).
3. To confound the devil, so that he may know how great Christ’s power is, and thus not be able to take pride. An example of this is found in Job 1:8: Have you considered my servant, Job?
4. So that one may become stronger, just as soldiers are made stronger through exercise: Why did He choose to leave the enemy with the children of Israel? (Judges 3).
5. So that one may know his own dignity: because when the devil approaches someone, he confers an honor, for the devil approaches Saints: His food is grass… and he trusts that the Jordan may run into his mouth (Job 40:10).

The passage continues concerning the place, Then Jesus was led into the desert. This agrees with the events that preceded and with the events that follow, because it was fitting that after His baptism He would enter the desert.

This is signified in the Israelite people, who after crossing the Red Sea (which was a figure of Baptism) came into the promised land through a desert and wilderness. So the baptized should seek a solitary and quiet life, by leaving the world with their body or with their mind: I will lead her into the wilderness: and I will speak to her heart (Hosea 2:14); Lo, I have gone far off flying away; and I dwelt in the wilderness (Psalms 54:8).

For it was fitting that He would go out into the desert, as if for single combat with the devil. Chrysostom says: “He goes out into the desert, who goes out beyond the intentions (that is, the will) of the flesh and the world, where there is no place for temptation. For how is one tempted concerning lust, who is with his wife the whole day?”

But those who do not go out from the will of the flesh and the world are not sons of God, but sons of the devil, who, even having their own wife, desire another. But the sons of God, possessing the Holy Ghost, are led into the desert to be tempted with Christ, concerning whom it follows: He was led by the spirit, and understand this to mean the Holy Ghost.

But he who leads is greater than he who is led. Therefore, the Holy Ghost seems to be greater than Christ.

The reply is: If this is referred to Jesus insofar as He is the Son of God, in this way He is equal to the Holy Ghost. Someone can lead another either by a command, and then he is greater, or by exhortation, and then he is equal; Andrew led Peter to Jesus by exhortation (John 1), and Jesus was led in such a way.

Hilary refers this to Christ insofar as He is a man: namely, the Holy Ghost exposed the man whom He had filled to temptation. For men are then led by the Holy Ghost when they are moved by charity, such that they are not moved by their own initiative, but by another, because they follow the impulse of charity: The charity of God urges us (2 Corinthians 5:14).

And the sons of God are driven by the Holy Ghost so that they may pass through the time of this life, which is full of temptations (The life of man upon earth is a temptation, Job 7:1), with victory through Christ’s power.

For He chose to be tempted so that, just as by His death He conquered our death, so by His temptation He might overcome all our temptations: We have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Hebrews 4:15).

Gregory says that there are three stages of temptation: namely, suggestion, pleasure, and consent. The first is external and can be without sin; the second is internal, in which sin begins, and which is indeed completed by consent. The first stage could have been in Christ, but not the others.

And observe that the devil had not dared to approach to tempt Christ until Christ had first approached him.

Afterwards, the second preamble is presented, namely, the fasting, And when he had fasted, etc., which agrees with the preceding and future events. It agrees with the preceding, because one fittingly fasts after Baptism. Since after Baptism one should not spend time in idleness, but engage in good works: For you, brethren, have been called to liberty (Galatians 5:13); true liberty, however, is not to be used for a carnal life. Likewise, it agrees with the future events, in that He, whom the devil was about to tempt, would fast, because This kind is not cast out but by prayer and fasting (Matthew 17:20). Forty days. This is to be understood literally. And he adds, And nights, so that some might not believe that it might be allowed to eat at night, as the Saracens do.

And it should be known that this number is prefigured in the Old Testament by Moses and Elijah (Exodus 24; 1 Kings 19). A mystery lies hidden in this number, because this number arises from ten multiplied by four. Ten signifies the Law, because the entire Law is contained in ten precepts. Four signifies the composition of the flesh, because the flesh is composed of the four elements. Therefore, because we transgress the divine law through the suggestion of the flesh, it is right that we afflict our flesh for forty days. According to Gregory, however, this number was established by the Church, because by this number we pay tithes of the whole year: for from the first Sunday to Easter there are thirty-six fasting days (which are a tenth part of the year itself, excluding six days). And for this reason, a half-day was added by some people, who were fasting until midnight of Holy Saturday.

A third preamble is added, for the Evangelist says, Afterwards he was hungry. This is not said of Moses and Elijah (that is, that they were hungry), although they were men; but Christ chose to hunger to demonstrate His humanity, because otherwise the devil would not have dared to tempt Him: Being made in the likeness of men, and in habit found as a man (Philippians 2:7).

Afterwards, the devil’s assault is presented, and it is threefold. The first is of gluttony; the second is of vainglory; and the third is of ambition. The second is where it is said, Then the devil took him up into the holy city. The third is where it is said, Again the devil took him up into a very high mountain.

Concerning the first, he does two things. Firstly, he presents the devil’s assault; and secondly, how Christ responds, where it is said, Who answered, etc. And the tempter coming said. This certainly could have been brought about, in that he might approach Jesus in some corporeal form.

And temptation is threefold: God tempts to instruct, God tempted Abraham (Genesis 22:1). Sometimes a person tempts to gain knowledge, just as the queen of Saba tempted Solomon (1 Kings 10:1), where it is said of her, And the queen of Saba having heard of the fame of Solomon in the name of the Lord, came to try him with hard questions. And the devil tempts to deceive: Lest perhaps he that tempts should have tempted you (1 Thessalonians 3:5).

Whoever wishes to tempt on account of knowledge first tempts about common things. Now among the common vices of the entire human race, gluttony is especially prominent. Likewise, he who wishes to besiege a fortress begins from the weaker side; now a man has two sides, carnal and spiritual. The devil always tempts from the weaker side; hence, he first tempts regarding carnal vices, as is clear in the first parent, whom he first tempted regarding gluttony.

His astonishing craftiness in tempting should be noted: If you are the Son of God. For in this way he directly tempted regarding one thing, although obliquely regarding another. Thus, he was persuading the first man to eat from the tree, which directly pertains to a carnal sin, namely, gluttony; but he was secretly inducing pride and avarice, which are spiritual sins; for this reason, he said, And you shall be as Gods (Genesis 3:5).

He was persuading Christ in the same way. For he had heard that Christ was to come into the world, and this man seemed to be the Son of God; but he doubted whether this man was the One about whom it had been prophesied, because he perceived nothing in Him: For the prince of this world comes, and in me he has nothing (John 14:30). Hence, he was suggesting what is delightful to a hungry man.

Likewise, he was inducing him to desire those things that belong to God; and the passage is: If you are the Son of God, command that these stones be made bread. His word is full of power (Ecclesiastes 8:4); By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth (Psalms 34:6). And so a rock could be changed by His word.

Therefore, the devil wanted to influence Christ to do this, so that if He performed this, the devil would know that He is the Son of God; if not, he was inclining Him to arrogance. And it should be noted that there are many men who consent to carnal sins, thinking that they would not lose the spiritual life. But if a man, consenting in this thing towards which he is tempted, were not to lose his spiritual life, then the temptation was light. Just as the devil tempted the woman, he also tempted Christ, promising spiritual things.

Who answered and said: It is written, Not by bread alone does man live. In this response, He gives three instructions which should be followed by one who has been tempted. Firstly, that one should have recourse to the medicine of Scripture: Your words have I hidden in my heart, that I may not sin against you (Psalms 119:11). Hence, He said, It is written.

The second instruction is that one should do nothing at the devil’s choosing. Vegetius said, “A wise leader ought to do nothing at the choice of his enemy, even if it seems to be good.” And thus, although the Lord would have been able to change the rocks into bread without sin, He was not willing to do so because the devil was suggesting it. The third is that one should not do anything without utility, and for the display of one’s power, because this is vanity.

Who answered and said: It is written, Not by bread alone does man live. It should be observed that the devil was trying to do two things. Firstly, he was trying to induce an inclination to carnal things, and also to presumption. Christ, however, being opposed to both, first avoids boasting; it is as if He were to say, ‘You call me the Son of God, I name Myself a man’; hence, Not by bread alone does man live.

Likewise, the devil motivates a desire for carnal things, Command that these stones be made bread; Christ motivates Himself to desire spiritual things, But by every word that proceeds from the mouth of God. It is as if He were to say, ‘Corporeal life is not to be desired as much as spiritual life, which is preserved by spiritual food’: But by every word that proceeds from the mouth of God.

Lord, to whom shall we go? You have the words of eternal life (John 6:69); Your justifications I will never forget: for by them you have given me life (Psalms 119:93). And He says, In every word, because all spiritual doctrine is from God, whether it is said by man or by God. And again, From the mouth; because the preacher is a mouth of God: If you will separate the precious from the vile, you shall be as my mouth (Jeremiah 15:19).

Alternatively, Not by bread alone, that is, man does not only live by bread, but also by God’s word—that is, by His command—can a man be preserved without food.

Then the devil took him up into the holy city. Having presented the first temptation, in which the devil was conquered, now the second is presented, namely, concerning vainglory. And the order is fitting, in that, after the devil saw himself conquered regarding carnal vice, he tempted regarding vainglory or pride, because as St. Augustine says in his rule, “Pride lies in wait for good works, so that they may perish.”

Therefore, regarding this temptation, the Evangelist does three things. Firstly, the place of the temptation is recounted; secondly, the assault, or the attempt of temptation is recounted, where it is said, If you are the Son of God, cast yourself down; and thirdly, Christ’s resistance, where it is said, Jesus said to him.

But it should be known that Luke relates the third temptation in reverse order from what is given here; but there is no difference in meaning, according to Augustine, for everything which is narrated here is also narrated in Luke, nor does Luke state whether this was the first or the second temptation.

But Rabanus says that Luke observes the order of history, and thus he ordered the account according to how it happened. On the other hand, Matthew followed the nature of the temptations, because after the temptation of gluttony and of vainglory follows the temptation of ambition. For thus was Adam tempted, since first he was tempted regarding gluttony, hence: In whatever day you eat of it, you shall die the death (Genesis 2:17); secondly, regarding glory: You shall be as Gods (Genesis 3:5); and thirdly, regarding avarice or ambition, Knowing good and evil.

But why does he say, Then he took him up? For the word “taking” implies violence.

And Jerome replies that the Evangelist says this in accordance with the devil’s opinion, for what Christ virtuously permitted the devil to do, the devil assumed that he did by his own power.

He says holy place, either because holy things were done there (namely, temporal sacrifices and similar things) or he says this on account of the holiness of their Fathers who were there. Hence, from an old custom he calls the place holy, although it ceased to be such: How is the faithful city, that was full of judgment, become a harlot? (Isaiah 1:21). But afterwards he says, You shall be called the city of the just, a faithful city, etc.

But it should be known that in Mark 1:13, it is said, He was in the desert forty days and forty nights, and was tempted by Satan. From this it seems that all the temptations were in the desert. Therefore, what is said, Then the devil took him up, does not seem to be true.

And here there is a twofold response. Some say that all the temptations were in the desert, and that they were in the manner of an imaginary vision, namely, that Christ was made to imagine these things, and He moreover permitted this. Others say that they were in the manner of a corporeal vision, and that the devil appeared to Him in a corporeal form. This seems to be implied, because he says that He took him up into the holy city. Some say that the reason for this is that it pertains to a desert, because Jerusalem had been deserted by God. But it is better to say that the former passage, which is said in Mark 1:13, is not to be understood as meaning that all the temptations would have been in the desert, and moreover he does not say this, but only that He was tempted by Satan. And thus it should be known that the first temptation was in the desert; the other two were outside the desert.

But it is asked, how did he take Him? Some say that he carried Him upon himself. Others say (and indeed better), that by exhorting he induced Him to go to this place; and Christ, by the ordinance of His wisdom, went into Jerusalem. And set him upon the pinnacle of the temple, etc. It should be known that it is read in 1 Kings 6 that Solomon made three stories to the temple with a flat roof, and also a certain pinnacle near the temple, by which men were able to ascend; and concerning this it is said here, and set him upon the pinnacle of the temple. Now whether He went to the first, second, or third story, it is not said here; but it is certain that He ascended.

But were not men looking when the devil was carrying Christ?

It must be said, according to those who say that he was carrying Him, that Christ was bringing it about that He could not be seen. Or it must be said that the devil was in the form of a man, and it was usual for men to ascend in this manner.

And said to him: If you are the Son of God, cast yourself down. The devil always strikes with two arrows: for, on one hand he induces vainglory, on the other hand, murder; and this is what he says, If you are the Son of God, cast yourself down. But this inference is certainly not fitting to Christ, because it befits Him to rise upwards: And no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven, etc. (John 3:13). And he says, Cast, because his intention is always to throw down headlong, just as he was thrown down headlong: The dragon’s tail drew the third part of the stars of heaven and cast them to the earth (Revelation 12:4). The devil is also aware of his own weakness, because no one, except one who is willing, is conquered by him; hence, he says, Cast, and he does not throw down headlong: Bow down, that we may go over (Isaiah 51:23).

But why did he set Him upon a pinnacle? The Gloss says: “Because they were teaching in that place.” Hence, it signifies that the devil tempts great men concerning vainglory. Against which the Apostle says: Nor sought we glory of men, neither of you, nor of others (1 Thessalonians 2:6). And he says, Cast yourself down, etc., because men who seek glory cast themselves down, and they can only persuade insofar as they manifest God’s humble sonship in many things; and thus, as Cicero says in De Officiis: “We must beware of the desire for glory: for it deprives us of the liberty that is the prize for which all great men struggle.”

Afterwards, the devil cites Scripture, saying, It is written: and he uses it not to teach, but to deceive. This argumentation is used because just as he transfigures himself into an angel of light, so also do his ministers use the authority of Sacred Scripture to deceive the simple: The unlearned and unstable twist the Scriptures to their own destruction (2 Peter 3:16). Hence, the devil was prefiguring this in himself as in their head. That he has given his angels charge over you.

Observe that a person can twist the authority of Sacred Scripture in three ways:

1. Sometimes, as when what is said of one thing is interpreted of another. It is just as if what is said concerning a just man is interpreted concerning Christ; for example, He that could have transgressed, and has not transgressed . Likewise, The Father is greater than I (John 14:28), and this is said concerning Christ insofar as He is man. Hence, if it is interpreted concerning Him insofar as He is the Son of God, the passage is twisted. Thus, here the devil says, angels, because Psalm 90 says this concerning Christ’s members, who need the angels’ guardianship, which is evident from what follows, lest perhaps you dash. For this cannot be said concerning Christ, because He would not have been able to stumble as an occasion of some sin.
2. One twists Scripture in a second way when someone cites a passage for something to which the passage does not pertain; such as that passage, If your enemy is hungry, give him to eat: if he thirsts, give him water to drink, etc. For if one does something to someone so that he may be punished by God, he does this contrary to the meaning of the passage. The devil spoke in this manner, because the Scripture means that a just man is thus guarded by angels so that he may not fall into danger: A helper in due time in tribulation, etc. (Psalms 9:10). The devil, however, interprets this passage to mean that a man may put himself into danger, which is to tempt God.
3. One twists Scripture in a third way when one accepts from a passage that part which is favorable to oneself and rejects the other part which is contrary to oneself, which is the custom of heretics. So the devil did here, because he rejected the part that follows, which was contrary to him, namely: You shall walk upon the asp and the basilisk: and you shall trample underfoot the lion and the dragon (Psalms 90:13). Thus, he has become the model of all those twisting the Scriptures.

The Lord said to him. He does not defend Himself with violence, but with wisdom: No evil can overcome wisdom . And so He cites a passage against the passage, which explains the aforesaid; it is as if He were to say, ‘You say that I may cast myself forth, so that I may see whether God would deliver me; but Scripture forbids this; hence, You shall not tempt the Lord your God (Deuteronomy 6:16).’ Or alternatively, ‘You tempt me, and by tempting me you act contrary to Scripture; and one who acts contrary to Scripture ought not to make use of the authority of Scripture. And the Scripture says, You shall not tempt, etc. But you tempt the Lord your God, whom I Am; You call me Master and Lord. And you say well: for so I am, etc. (John 13:13).’ Nevertheless, the first interpretation is more literal.

Afterwards, the third temptation is presented, namely, of ambition, or of avarice; hence, Then the devil took him up into a very high mountain. And thus the assault of the temptation is recounted; and secondly, Christ’s resistance, where it is said, Then Jesus says to him: Begone, Satan. Now the devil tempts in two ways, by deed and by word; hence, All these will I give you, etc. In the deed, two things are to be considered. For firstly, he took Him into a mountain; and secondly, he showed Him all the kingdoms of the world. He says, therefore, Then he took. Regarding the taking, it is discussed above; but this saying, namely, Into a mountain, can be explained in two ways. Rabanus says that this mountain was in the desert, because, according to him, all the temptations took place in the desert. Now it is said to be very high in comparison to the others which were surrounding it. Chrysostom, however, says that he led Him to the highest mountain in the world; and this seems to agree with the text, since it is said, Very high. Now in this it is signified that the devil always lifts up to pride, just as he is proud: Before your feet stumble upon the dark mountains (Jeremiah 13:16). For this reason, also, he is called a mountain: For behold I will call together all the families of the kingdoms of the north (Jeremiah 1:15). And showed him all the kingdoms of the world.

It should be known that the kingdom of the world is understood in two ways. Firstly, spiritually: and in this way the devil is said to reign in it; Now is the judgment of the world: now shall the prince of this world be cast out (John 12:31). Secondly, the kingdom of the world is said literally, according to which one man rules over another. Now that which is said here seems to some to be what may be said about the devil’s kingdom; hence, He showed him all the kingdoms of the world, namely, over which he was ruling, and the glory of them, etc., because when he fully rules over men, he also makes them exult; They are glad when they have done evil, and rejoice in the most wicked things (Proverbs 2:14); Why do you glory in malice? (Psalms 51:3). Others expound this of physical kingdoms.

But then it is asked, how could he show all kingdoms of the world? Remigius says that it was done miraculously: because he showed all the kingdoms in the blink of an eye, just as it is also read concerning St. Benedict, that the whole world was shown to him in one glance. But it should be known that these two do not seem to be good explanations, because it would not be appropriate to say that He took him up into a very high mountain: because all this could have happened in a valley. For this reason, Chrysostom says otherwise: He showed him, not that he showed him every single kingdom, but only some part of each kingdom; and not only this, but showed the glory of them; this is to say, that he represented to him the world’s temporal glory: I will change their glory into shame (Hosea 4:7); Whose glory is in their shame: who mind earthly things (Philippians 3:19). And said to him: All these will I give you. In these words he does two things: he promises one thing and he seeks after another: and there is a lie in the promise, pride in the seeking. The devil, in the first temptation, tested whether Christ was the Son of God; and now, believing that he had found out that He was not, he says, All these will I give you, etc.; this is where the lie is, because these were not in his power: By me kings reign, and lawgivers decree just things (Proverbs 8:15). Till the living know, that the most High rules in the kingdom of men: and he will give it to whomsoever it shall please him (Daniel 4:14); for no evil man reigns except by divine permission: Who makes a man that is a hypocrite to reign for the sins of the people (Job 34:30).

Observe three things. Firstly, that the devil always persists towards that for which he strove in the beginning: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.
I will ascend above the height of the clouds, I will be like the most High (Isaiah 14:13). And accordingly he induces men into idolatry, wishing to usurp for himself that which belongs to God. Likewise, observe that no one adores the devil unless he fall, just as he fell: Falling down they adored the golden statue (Daniel 3:7). And thus he says, If falling down you will adore me. Thirdly, observe that there is avarice here. Therefore he promises a kingdom, in which is understood an abundance of riches, and a preeminence of honors. And he asks him to fall down: because the ambitious always humble themselves more than is due. For this reason, Ambrose says: “Ambition harbors yet another danger within itself: it will bow in submission that it may be crowned with honor: and while it aims to be high, it becomes debased.”

Afterwards the catching of the enemy is recounted; hence, Then Jesus says to him: and about this He does two things. Firstly, He curbs the temptation; and secondly, He cites a passage, where it is said, It is written, etc. The Evangelist says, therefore, Then Jesus says to him.

Observe that Christ had heard many insults, but He did not take notice. But this saying, If falling down you will adore me, He did not endure: because the first ones were resulting in injury to Himself; but this one resulted in injury to God. Hence, Chrysostom says: “An injury to oneself ought to be endured: to ignore an injury to God is exceedingly impious.” And thus He says, Begone, Satan. With zeal have I been zealous for the Lord God of hosts: for the children of Israel have forsaken your covenant (1 Kings 19:10); The zeal of your house has eaten me up (Psalms 69:10). Observe, likewise, that it is not in the devil’s power to tempt as much as he wills, but only as much as God permits; hence, He says, Begone; as though He were to say: ‘I do not allow that you tempt Me further’; Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it (1 Corinthians 10:13); Until now you shall come, and shall go no further, and here you shall break your swelling waves (Job 38:11). And one should observe that the Lord said almost the same words to Peter (below, chapter 16). But there He said “Behind.” And so the meaning differs here and there: for Satan is interpreted ‘adversary.’ Therefore, the Lord wanted Peter to get behind Him, because he was wishing to impede the Passion; but here He says, Begone, only; because the devil could not follow Him; and thus He says, Begone, namely, to hell; Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels (Matthew 25:41). It is written; namely, it is in Deuteronomy 6:16. And He frequently cites such passages from Deuteronomy, to indicate that the New Testament’s doctrine is signified throughout Deuteronomy. What follows, The Lord God, can be understood in two different ways; it is as if He were to say, ‘You devil, you say that falling down I can adore you; but the Law says, The Lord your God shall you adore.’ Hence, it can be inferred that a mere man should not be adored; or it can be understood that He speaks of Himself as God. The Lord your God shall you adore, etc.; as though He were to say, ‘Rather you ought to adore Me, than conversely: because it is written, etc.’ The first interpretation, however, is more literal.

And note that He says two things, namely, shall you adore and shall you serve; and there is a difference between these two things. For a man ought to be oriented towards God in two ways: for he ought to be subject to Him; and he ought to elevate himself up to Him as to his ultimate end. So far as concerns the first, we owe to Him all obedience: We ought to obey God rather than men (Acts 5:29). For we are subject to Him only when we do His entire will. We are elevated up to God, however, in two ways; for sometimes we draw ourselves to Him: Come to him and be enlightened: and your faces shall not be confounded (Psalms 33:6), and sometimes we draw others to Him: For we are God’s coadjutors (1 Corinthians 3:9). We show both of these sensibly; for when we prostrate ourselves, we admonish ourselves that we ought to be subject to God; and thus He says, The Lord God; All nations shall serve him (Psalms 71:11). Likewise, in this, that we offer sacrifices and praises, we signify that we ought to elevate our mind to Him: and to this pertains worship; and the passage is, And him only shall you serve. Now worship is twofold; there is a certain kind which is due to God alone; and in Greek it is called latria: and this is twofold. For a certain kind is adoration which is due to God alone, so that He be worshipped above all things; another worship due to God is that we tend to Him as to the ultimate end. There is also a second kind of worship that is due to superiors, which in Greek is called dulia: for there is a certain adoration or worship which belongs only to subjects, as when inferiors heed superiors; Let every soul be subject to higher powers (Romans 13:1). But one should not obey them above all things, because one never ought to obey them contrary to God. Similarly, no creature ought to be regarded as the ultimate end: Put not your trust in princes: in the children of men, in whom there is no salvation (Psalms 145:3); Cursed be the man that trusts in man (Jeremiah 17:5).

Afterwards, Christ’s victory is recounted, and it is indicated by two things. It is indicated by the devil’s withdrawal: Then the devil left him. Resist the devil: and he will fly from you (James 4:7). And also it was the custom among the ancients, that when some men had a victory they were honored; and so here Christ’s triumph is celebrated by the angels. Hence, And behold angels came and ministered to him. He does not say, ‘They descended’: because they were always with Him, even if by His will they withdrew for a time so that the devil might have an opportunity to tempt Him: for they were performing services in exterior things, namely, in the miracles and in other corporeal matters which occur by the mediating angels: but in interior things He did not need them. In this passage it is signified that men who conquer the devil merit the angels’ ministration: It came to pass that the beggar died and was carried by the angels into Abraham’s bosom (Luke 16:22). And it should be known that the devil left Christ until a certain time: because later he used the Jews as his members to attack Christ, etc.

The Evangelist showed how Christ was tried and approved, specifically by conquering the devil; here he shows how Christ began to teach. In this regard, he addresses three things:

1. The place in which He teaches is described.
2. He shows how He chose the ministers of His preaching, when he says, And Jesus walking by the sea of Galilee, saw two brethren.
3. He shows how He drew the crowd to hear Him, when he says, And Jesus went about all Galilee.

Concerning the first point, he describes the time, place, and manner of preaching. The second is where he says, He retired into Galilee; and the third is where he says, From that time Jesus began to preach. This time of Christ’s public preaching was after John’s imprisonment; therefore, he says, And when Jesus had heard that John was delivered up—by God, that is, because He permitted it.

This passage should be considered for understanding the Evangelists, because here there seems to be some discrepancy between John and the other three Evangelists. The latter say that Christ went down to Capernaum after John’s imprisonment, but John says that He went down to Capernaum before John’s imprisonment, which, nevertheless, was in Galilee. The response is that John, who was the final Evangelist, supplied what was omitted by the others.

But why did they omit them? It should be said that, although Christ did some things in the first two years, He had done few in comparison with those things which were done in the last year. Therefore, it should be said that John speaks about the former things which He did in the first and second years, and some things from the third year, but the others speak about what was done in the last year.

Again, the question is raised: how many years did Christ preach? Some say that it was for two-and-a-half years, so that the half is calculated from Epiphany until the Pasch, even though it is not a complete half year. For John only made mention of three Paschs: because after the baptism he says that He went to Jerusalem. Afterwards he makes mention of the Pasch, when the miracle of the five loaves was performed, and it was one year until the Passion. But this opinion does not seem to be true so far, because it does not agree with the Church’s opinion that three miracles happened on the day of the Epiphany: specifically, the adoration of the Wise Men, the baptism, and the conversion of water into wine.

Therefore, it should be said that from the baptism to the conversion of water into wine was one year. Consequently, it seems that Christ preached for three years, because until the miracle of the wine was one year; and from that point to the Pasch was another half year; another year was from the purification until the Passion, for this is how the Church calculates it.

According to this, it should be said that John says little about the first year. Of the second, he says something, specifically, how He went down to Capernaum, and about the question of the purification between John’s disciples and the Jews.

It should also be known that John was killed about the time of the Pasch. It is written in John 6 that when the miracle of the five loaves was performed, the Pasch was near; and in Matthew 14 it is said that Christ, having heard of John’s death, retired into Galilee. Therefore, it is clear that John was beheaded near the time of the Pasch, and Christ did not preach publicly for one year.

Then the place is discussed, when it is said, He retired into Galilee. Firstly, the Evangelist treats of the place of the province, and secondly, of the city. He says, therefore, He retired. This retiring was not the first, of which John speaks; but this was after one or two years, because the other Evangelists pass over this in silence.

Now He retired for two reasons. Firstly, it was that He might delay His Passion: My time is not yet come (John 7:6). Secondly, it was for our example, that we may flee persecutions: If they have persecuted me, they will also persecute you (John 15:20). Mystically, however, he declares that Christ’s preaching was about to pass over to the Gentiles, because the Jews were persecuting God’s grace: To you it was fitting for 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).

Now coming into Galilee, He came first into Nazareth, as Luke says. There He entered into the synagogue and taught (Luke 4:18): The spirit of the Lord is upon me. From there the Jews led Him to the brow of the hill, and they wanted to cast Him down headlong. After this, Christ fled and came into Capernaum, and there He immediately cured the demoniac, which is found in Mark 1. But Matthew omits this.

Nazareth is interpreted ‘flower.’ By this is understood the teachers of the Law, who do not come to maturity. Capernaum is interpreted ‘beautiful village’ and signifies the Church: Thou art beautiful, O my love . Capernaum is a sea village on the shore, because it is beside a freshwater lake. For the Jews called every body of water a sea; and, mystically, because the Church is placed near the tribulations of the world.

In the borders of Zabulon and of Nephthalim. For Galilee was divided, so that one part was in Zabulon and another in Nephthalim. Now after that, the princes of the Church were chosen, namely, the Apostles. That it might be fulfilled which was said by Isaiah the prophet. Observe that this is not said exactly as it is written in Isaiah 9:1; but only the meaning is related.

Isaiah wrote as follows: At the first time the land of Zabulon, and the land of Nephtali was lightly touched: 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. This is explained in three ways, according to Jerome.

1. It is as follows: “At the first time” it was unburdened of their sins through Christ’s preaching, and “at the last time” the way, which is next to the sea of Galilee, was burdened with the burden of their sins, because after Christ’s preaching they persecuted the Apostles.
2. Or it can be explained otherwise: “At the first time.” He touches upon history, because the king of the Assyrians, Tiglath-pileser, who first came upon the land of the Jews, first led those tribes into captivity. And so it is written, “At the first time it was lightly touched,” because then the sinners were first led into captivity. “And at the last,” and so on, because afterwards the whole nation was led into captivity.

But what has this to do with the matter at hand? The answer is that where persecution first began, there the Lord first chose to give consolation.

Or it may be explained otherwise. “At the first time,” that is, at the time of Christ’s preaching, “it was lightly touched,” that is, it was unburdened from the burden of their sins through Christ’s preaching; “and at the last it was heavily loaded,” that is, Christ’s preaching was condensed and multiplied by Paul, who preached there. For the Evangelist only relates the sense in the construction: Land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, that is, next to the sea.

And he says, Land, that is, the people, so that all might be named. And he says, Galilee of the Gentiles, because Galilee was divided into two parts: one belonging to the Gentiles and one belonging to the Jews. It was divided according to what is said in 1 Kings 9, because Solomon, on account of the timber 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 to dwell there; and thus it is called Galilee of the Gentiles. It was in the tribe of Nephthalim; “beyond the Jordan of the Galilee,” that is, in comparison to Galilee. But the first explanation is better.

The people that walked in darkness, have seen a great light. Holy Scripture says two things: “That walked” and That sat. For one who from the beginning is in darkness which is not very thick is not bewildered by it, and goes forth, most especially when he hopes to find light; but when he is bewildered by the darkness, he stands still.

This is the difference between the Jews and the Gentiles. The Jews, although they were in darkness, nevertheless were not totally oppressed by it, because they were not all worshipping idols, but were hoping that Christ was about to come, and thus they were walking: Who has walked in darkness, and has no light? let him hope in the name of the Lord (Isaiah 50:10). But the Gentiles were not waiting, and there was no hope for light. Again, they were oppressed with darkness, because they were worshipping idols; for, according to Psalm 75:2, In Judea God is known; and thus they were standing.

And this is what is said: The people that sat in darkness, has seen 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 (2 Peter 1:19). But this light is great, even like the light of the sun: But to you that fear my name, the Sun of justice shall arise (Malachi 4:2).

And to them that sat, that is, the Gentiles, in the region of the shadow of death. Death is damnation in hell: Death shall feed upon them (Psalms 48:15). The shadow of death is a likeness of the future damnation, which is found in sinners.

Now the great pain of those who are in hell is separation from God. Because sinners are already separated from God, they thus possess a likeness of the future damnation, as also the just possess a likeness of the future beatitude: But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory (2 Corinthians 3:18). Observe that a light sprung up, because they did not go to the light, but the light came to them: The light is come into the world (John 3:19). Is sprung up to them.

And that land is in the confines of the Jews and of the Gentiles, so that He might 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. And afterwards: 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 (Isaiah 49:6).

From that time Jesus began to preach. Having set forth the place where Christ first began to preach, here the manner of preaching is set forth. From that time, namely, after the conquering of gluttony, vainglory, and ambition, or avarice, He began to preach; for such men can suitably preach. In this way is fulfilled that passage of Acts 1:1: Jesus began to do and to teach.

Or, from that time, that is, after John’s imprisonment, He began to preach publicly. Previously He preached secretly and to certain men (John 1:38 and following), namely, to Peter, Andrew, Philip, and Nathaniel, but here publicly. He did not at first wish to preach publicly, to give place to John’s preaching; otherwise it would have been of no avail, just as the light of the stars is obscured by the light of the sun.

This signifies that when the figures of the Law had ceased, Christ’s preaching began: But when that which is perfect is come, that which is in part shall be done away (1 Corinthians 13:10). For by John the Law is signified: The prophets and the law were until John (Matthew 11:13). Do penance.

It should be observed that Christ here says the same words that John said, for two reasons:

1. He admonishes us concerning humility, so that no one disdains to preach the words of others, since the very Source of ecclesiastical science preached the same words.
2. It is because John is the voice, but He is the Word. Now the same thing is indicated by the voice and the word, only because the word is expressive of the voice.

Now about this, He does two things: He admonishes one thing and He promises another.

1. The first is where it is said, Do penance.
2. The second is where it is said, for the kingdom of heaven is at hand.

But why did He not admonish concerning justice at the beginning of His preaching, rather than to do penance? The answer is that the reason was because He had already admonished concerning justice through the Natural Law and Scripture’s Law, but they had been transgressed: They have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant (Isaiah 24:5). For in this He gives to understand that He finds all to be sinners: Christ Jesus came into the world to save sinners (1 Timothy 1:15); For all have sinned and do need the glory of God (Romans 3:23).

And so the passage is, Do penance. He promises, on the other hand, something else; hence, For the kingdom of heaven is at hand. This promise differs in two points from the promise of the Old Testament. Firstly, because in it temporal things were promised, but here heavenly and eternal things are promised: If you will hearken to me, you shall eat the good things of the land (Isaiah 1:19). Again, there He promised the kingdom of the Canaanites and Jebusites; here He promises the kingdom of heaven; hence, the kingdom of heaven is at hand, that is, to you.

Thus Christ’s doctrine is called the New Testament, because in it a new pact was made between us and God about the kingdom of heaven: I will make a new covenant with the house of Israel, and with the house of Judah (Jeremiah 31:31). Secondly, because the Old Law contained a threat along with a promise: If you be willing, and will hearken to me, you shall eat the good things of the land. But if you will not, and will provoke me to wrath: the sword shall devour you (Isaiah 1:19). And in Deuteronomy 28, the same thing is found, in which many blessings are promised to those who will have kept the Law, and Moses threatened many curses to the transgressors of the Law.

Therefore, for that reason, the Old Law was a law of fear, but the New Law was a law of love. As Augustine says: “The brief difference is love and fear.” 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 had excused themselves, that the word might not be spoken to them (Hebrews 12:18).

The kingdom of heaven is at hand, that is to say, eternal beatitude. And he says is at hand because He who was bestowing descended to us, because we had not been able to ascend to God.

And He was walking. After He began to preach, He wanted to have ministers of His preaching; therefore, here He calls them to Himself. About this He does two things, in that He calls two pairs of ministers: firstly, He called Peter and Andrew; and secondly, He called James and John. About the first pair, the Evangelist does four things:

1. The place of the calling is described.
2. The condition of the ones called is set forth, where it is said, For they were fishers.
3. The calling, where it is said, And he says to them.
4. Their perfect obedience, where it is said, And they immediately leaving their nets, followed him.

Therefore, he says, walking by the sea of Galilee. The place is fitting: because, as it says in the Gloss, ‘He was about to call fishers, and so He walked by the sea.’

So far as concerns the mystery, however, it should be known that to stand signifies God’s eternity and immobility, but His walking signifies His temporal birth. By the fact, therefore, that, while walking, He called His disciples, it is signified that through the mystery of His Incarnation He calls us to Himself: Arise, O Lord, my God, in the precept which you have commanded—which You had decreed to be fulfilled—And a congregation of people shall surround you (Psalms 7:7). Christ had the likeness of a sinner; God sent his own Son in the likeness of sinful flesh (Romans 8:3).

Afterwards, the condition of those called is described. This is done, firstly, regarding the number; secondly, regarding the names; thirdly, regarding their activity; and fourthly, regarding their occupation. He says, therefore, He saw two, not merely with the eye of the body, but also of the mind, for His glance is a regard of mercy; from which, in Exodus 3:7: Seeing I have seen the affliction of my people in Egypt.

Observe that the same thing is indicated by two and brethren, for both pertain to charity, which consists in the love of God and of neighbor. Therefore He chose them two by two, and He sent them two by two to preach. He wanted spiritual charity to be signified by this, because charity is more strengthened when it is founded upon nature: Behold how good and how pleasant it is for brethren to dwell together in unity (Psalms 132:1).

Simon who is called Peter—actually, now, but not then, because Christ afterwards imposed this name upon him, but first He promised to do so: You shall be called Cephas (John 1:42). But He imposed it when He said, You are Peter (Matthew 16:18). And Andrew.

Every preacher should have these names. For Simon is interpreted ‘obedient,’ Peter means ‘knowing,’ and Andrew means ‘fortitude.’ A preacher should be obedient, so that he can summon others to do this: An obedient man shall speak of victory (Proverbs 21:28). He should be knowledgeable, so that he may know how to instruct others: I had rather speak five words with my understanding, that I may instruct others also (1 Corinthians 14:19). He also should be strong, so that he may not be terrified by threats: I have made you this day a fortified city, and a pillar of iron, and a wall of brass (Jeremiah 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 (Ezekiel 3:8). It continues, Casting a net into the sea.

Chrysostom asks why the Lord chose this particular moment. He says it was so that an example might be given that we never should omit God’s service due to occupations. Or, it was because by this activity is prefigured the action of future preachers, because men are drawn by the preachers’ words as if by nets.

Their occupation is related thus: For they were fishers. It should be known that among all men, fishermen are the most simple. The Lord chose to have men from the most simple state, and so He chose them, so that what was accomplished through them might 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: and the weak things of the world has God chosen, that he may confound the strong (1 Corinthians 1:26). Therefore He did not choose Augustine, or Cyprian the orator, but Peter the fisherman; and from a fisherman was gained a commander-in-chief and an orator.

And he says. Here the calling is set forth, about which three things are to be considered:

1. He invites.
2. He promises guidance.
3. He promises a reward.

He says, therefore, Come you. This is solely from the divine bounty, that He draws men to Himself: Come over to me, all you that desire me, and be filled with my fruits ; Come to me all you that labor and are burdened, and I will refresh you (Matthew 11:28).

After me, as though He were to say, ‘I go, 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 shall have entered, your steps shall not be straitened, and when you run, you shall not meet a stumbling block (Proverbs 4:11); But to me your friends, O God, are made exceedingly honourable: their principality is exceedingly strengthened (Psalms 138:17).

I will make, as it were, ‘I will exchange your occupation into a greater one.’ Concerning these men it is said: Behold I will send many fishers, says the Lord, and they shall fish them (Jeremiah 16:16). And He says, I will make, because one preaching externally labors in vain, unless the Redeemer’s grace is internally present; for they were not drawing men by their own power, but by Christ’s operation. Thus He says, I will make.

This is indeed a very great dignity; from which Dionysius says: “Nothing is of greater dignity in men’s occupation than to become a cooperator with God.” For dignity consists in one’s own solitary splendor. Now those who are so illuminated that they may illuminate others approach more closely to that dignity. Although they who follow Christ illumine men and do great things as far as justice, they still assert Christ’s dignity as the solitary splendor; for the preachers’ lives assert Christ’s dignity only as a reflected brightness: They that instruct many to justice, shall shine as stars for all eternity (Daniel 12:3).

Their obedience is set forth: And they immediately leaving their nets, followed him. The Evangelist shows their obedience regarding three things.

1. Regarding promptitude, because they did not delay; hence, And they. Such is opposed to those of whom it is written: Delay not to be converted to the Lord, and defer it not from day to day ; 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 (Galatians 1:15). The Lord God has opened my ear, and I do not resist: I have not gone back (Isaiah 50:5).
2. Regarding the removal of obstacles, because they left them behind; for the wealth is not to be measured, but rather the affection for it, because a man leaves all things who leaves whatever he could have.

But what is the necessity for leaving all things? Chrysostom says: “No one can possess riches and perfectly come to the kingdom of heaven; for they are an impediment to virtue, because they diminish forethought for eternal things, on account of which a man cannot completely cling to riches.” Therefore they are to be given up: Every one that strives for the mastery refrains himself from all things (1 Corinthians 9:25).

3. Regarding the execution, because they followed Him. For it is not very great to leave all things, but perfection consists in the following of Him, which is through 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 Corinthians 13:3). For perfection does not in itself consist in exterior things, namely, poverty, virginity, and such, unless these things are instruments with respect to charity; and so he says, And they followed him.

Afterwards, another calling is discussed: And going on from there, he saw other two brethren, James the son of Zebedee, and John his brother. Firstly, those called are described; secondly, the calling is set forth, where it is said, And he called; and thirdly, the obedience of those called, where it is said, And they left their nets and father, and followed him.

Those called are described in four ways: regarding their number, names, piety, and poverty. He says, therefore, And going on from there, he saw other two brethren. Note that at the beginning He called brothers. Although He called many others, mention is specially made of these because they were outstanding, and because He called them by pairs, for the New Law is founded in charity. From this, also in the Old Law, He called two brothers, Aaron and Moses, because even then the commandment of charity was given.

Because the New Law is more perfect, thus at the beginning a double number of brothers is called, James the son of Zebedee, and John his brother. By these four men the doctrine of the four Gospels, or four virtues, is signified: by Peter, which is interpreted ‘knowing,’ the virtue of prudence is signified; by Andrew, which is interpreted ‘virile’ or ‘very strong,’ the virtue of fortitude is signified; by James, which is interpreted ‘supplanter,’ the virtue of justice is signified; and by John, on account of his virginity, the virtue of temperance is signified.

Their piety is set forth, because they were with their father, Zebedee. Chrysostom says: “Their piety is to be admired, because the poor seek bread by the art of fishing, nevertheless, they do not abandon their aged father.” He that fears the Lord, honors his parents . Their poverty is denoted in this, because they were mending their nets.

Nonetheless, by those who were casting nets is signified they who in their early years do business in the world. By those who have already cast their nets, and were mending them, is signified they who have long done business in the world, and are now absorbed by sin, and are called to Christ. It is good for a man, when he has borne the yoke from his youth (Lamentations 3:27).

And he called them, interiorly and exteriorly: Whom he predestinated, them he also called (Romans 8:30). Observe the previous two only left their boat, but these left their nets, boat, and father. In this it is signified that for Christ’s sake we should lay aside all temporal occupations, which is designated by the net: No man, being a soldier to God, entangles himself with secular businesses (2 Timothy 2:4); riches, or possessions, which is designated by the ship: If you will be perfect, go sell what you have, and give to the poor, and you shall have treasure in heaven: and come, follow me (Matthew 19:21); and carnal affection, which is designated by the father: forget your people and your father’s house (Psalms 44:11). Mystically, however, the world is signified by Zebedee, which is interpreted ‘violent flow.’

But here there is a question: for it seems that these sinned by abandoning their poor and old father, since children are bound to aid their parents. In general, it is asked whether it is allowed for someone, by entering religion, to abandon their parents in their extreme need.

It should be answered that a counsel never supersedes a precept. This obligation, specifically, Honour your father and your mother (Exodus 20:12), is a precept. Thus, if a father can in no way live unless he is helped by his son, the son should not enter religion. But this was not the case for Zebedee, because he was able to help himself, and he had the things he needed.

Likewise, there is a literal question. Matthew seems here to be contrary to John and Luke: for John, in chapter 1, says that He called them near the Jordan; but here Matthew says that it was near the Sea of Galilee. Similarly, Luke, in chapter 5, says that He simultaneously called Peter and Andrew, James and John, though he does not mention the other two, because it is believed that they were there. Again, there it is said that all were called together, but here it is said that they were called separately.

But it should be known that there was a threefold calling of the Apostles.

1. They were first called to Christ’s acquaintance, and that is said in John 1; this was during the first year of Christ’s preaching. Nor does this conflict with what is said afterwards: Jesus and his disciples went up to Cana of Galilee (John 2:2), because, according to Augustine, they were not then disciples, but were about to become His disciples—as if it were said that Paul the Apostle was born in Tarsus of Cilicia, when he was not then an Apostle. Or it can be said that the Evangelist speaks of other disciples who are called, meaning, all those who believe in Christ.
2. Secondly, they were called to discipleship; and about this it is written in Luke 6.
3. The third calling was so that they might firmly adhere to Christ; and about this calling is spoken here. This is evident, according to Augustine, because this is found in Luke 5:11: And having brought their ships to land. Therefore, they possessed a ship and were taking care of it, as if they would return to it; but here it is said, But they leaving all things.

And so it should be said that he speaks here about the final following.

It is the custom among kings that when they have gathered an army, they go out to war. So Christ, having gathered an army of Apostles, goes out to fight against the devil through their office of preaching, in order to expel him from the world. Therefore, this passage treats Christ’s teaching and preaching. First, Christ’s preaching is related, and second, the effect of the preaching, where it is said, His fame went throughout all Syria, etc. (Matthew 4:24). Regarding the first point (Christ’s preaching), the author discusses three things: first, the diligence of the Teacher, His manner of teaching, and the confirmation of the doctrine He proposed.

His diligence is shown in two ways. First, He was not seeking His own ease; thus, He went about (Matthew 4:23); `In carefulness not slothful` (Romans 12:11). Second, He was not an acceptor of persons, lands, or towns, but He went about all Galilee (Matthew 4:23) without distinction; `Let us go into the neighboring towns and cities, that I may preach there also` (Mark 1:38); `in every place of his dominion` (Psalms 102:22).

His manner is discussed where it is said, teaching in their synagogues (Matthew 4:23). The Evangelist uses two different terms, teaching and preaching. He was teaching what is to be done in the present and preaching concerning the future. Or, He was teaching those things that pertain to moral instruction (`I am the LORD thy God that teach thee profitable things` (Isaiah 48:17)) and preaching concerning future things (`How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation!` (Isaiah 52:7)).

Alternatively, He was teaching natural justice—for there are certain truths conveyed in theology that natural reason dictates, namely, justice and similar things—and regarding this, the Evangelist says, teaching. But there are certain things that exceed reason, such as the mystery of the Trinity and similar concepts, and concerning this, he says, preaching.

An objection is raised to this, however, because the Gloss states that He taught natural justifications, such as chastity, humility, and similar virtues. For natural virtues, it seems, cannot truly be called virtues, because virtues are by grace.

And it should be answered that the inclination and the beginning are natural, but the perfection by which a man is made pleasing is from grace, civic virtue, and custom.

Regarding the phrase In their synagogues (Matthew 4:23), observe two things. First, He was seeking a multitude, so that His preaching might be more fruitful: `I will give thanks to thee in a great church` (Psalms 34:18). Likewise, observe that He was preaching only to the Jews: `To you it behoved us first to speak the word of God` (Acts 13:46).

Concerning And preaching the gospel of the kingdom (Matthew 4:23), this means He preached not fables and curiosities, but things that pertain to the kingdom of God and things that would be profitable to people.

Afterward, the preaching is confirmed by miracles: `But they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed` (Mark 16:20). Thus, He was healing (Matthew 4:23). "Sickness" can refer to bodily infirmities, while "infirmities" (the term used) can refer to the soul’s infirmity, for the infirmities of the soul are no less than those of the body. Or, "sicknesses" can mean severe and long-lasting conditions, while "infirmities" can mean any other ailment: `who healeth all thy diseases` (Psalms 102:3); `The physician cutteth off a short sickness` .

From this, it is also to be understood that preachers ought to confirm their teaching by works; and if not by miracles, then by a holy life: `For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed, by the virtue of signs and wonders, in the power of the Holy Ghost` (Romans 15:18).

Regarding And his fame went throughout all Syria (Matthew 4:24), here the effect of His preaching is set forth. It is threefold: the fame of His example, the confidence people had in Him, and the devotion with which people followed Him. Therefore, the Evangelist says, And his fame went throughout all Syria. Syria is the region from Capernaum all the way to the Great Sea; thus, His fame spread in the land of the Gentiles. This also applies to preachers: they should have a good reputation (`Take care of a good name` (Ecclesiasticus 41:15); `But carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth` (2 Timothy 2:15)). Syria, however, can also be understood as the world’s pride (as it is interpreted this way), and Christ’s fame is spread throughout the whole world.

People’s confidence in Him is demonstrated where it is said, And they presented to him all sick people that were taken with divers diseases (Matthew 4:24); for they knew that He had the power to heal (`Heal me, O LORD, and I shall be healed; save me, and I shall be saved` (Jeremiah 17:14)). The Evangelist says, first, And his fame went throughout, etc., and afterward, They presented to him, etc., because when someone has a reputation for sanctity, people more readily uncover their wounds of conscience to him.

Concerning the phrase That were taken with divers diseases and torments (Matthew 4:24), these grave infirmities designate spiritual infirmities. By "diseases," long-lasting infirmities can be understood, signifying a persistent ailment (`A long sickness is troublesome to the physician` (Ecclesiasticus 10:11)). And because some were burdened with infirmity, while others suffered from acute pain, this is signified when he says, taken with torments. This signifies those who have a heavily tormented conscience (`The sorrows of death surrounded me, and the torrents of iniquity troubled me` (Psalms 17:5)).

Regarding And such as were possessed by devils (Matthew 4:24), this is also what is said in Luke 6:18: `And they that were troubled with unclean spirits were cured.` These people represent those who were worshiping idols (`All the gods of the Gentiles are devils` (Psalms 95:5); `I would not that you should be made partakers with devils` (1 Corinthians 10:20)).

Those are properly called lunatics who suffer from a certain madness during an eclipse of the moon, at which time they are seized by devils. The devil afflicts them more at such times for two reasons. Jerome assigns one reason: so that the devil may disgrace a creature of God. This also happens through the effects of magical arts, by which devils are invoked under certain constellations; the devils come to extol the created thing and lead people into idolatry. The second reason is better: the devil can do nothing except through a body’s powers. Now, there is no doubt that inferior bodies are affected by the changes in superior (celestial) bodies. And so, the devil, having been willingly invoked, comes when he sees the celestial bodies operating to produce the effect for which he is invoked. Now, during a lunar eclipse, as is evident, fluids diffuse. Thus, the lunar eclipse brings on such an infirmity when the earth does not abound with moisture, and for that reason the devil agitates more. And so it is said, And lunatics (Matthew 4:24).

By these people, we can also understand the inconstant (Ecclesiasticus 27:12: `A holy man continueth in wisdom as the sun: but a fool is changed as the moon`), who have the intention of living chastely but are chained by their passions, according to that passage in Romans 7:15: `For I do not that good which I will: but the evil which I hate, that I do.`

Regarding And those that had the palsy (Matthew 4:24): those are properly said to have palsy who have paralyzed limbs, so that they are unable to use them. These signify the ignorant. And all these are cured by Christ; therefore, it is said, And he cured them (Matthew 4:24), that is to say, perfectly.

Afterward, the third effect is related: the devotion of the followers. Thus, And much people followed him (Matthew 4:25); `Arise, O LORD, my God, in the precept which thou hast commanded, and a congregation of people shall surround thee` (Psalms 7:8). Now, it should be known that people were following Him in various ways. Some were following from a zeal for well-being, that is, their spiritual well-being—more precisely, the Apostles; thus, it is written above (in this chapter): `having left all things they followed him`; `Behold we have left all things, and have followed thee` (Matthew 19:27). Certain people were following Him from zeal for bodily well-being (`A very great multitude of people from all Judea and Jerusalem and the sea coast, both of Tyre and Sidon, who were come to hear him and to be healed of their diseases` (Luke 6:17)). Certain people followed Him only out of curiosity to see miracles (`And a great multitude followed him, because they saw the miracles which he did on them that were diseased` (John 6:2)). Others were following Him to ensnare Him, such as the Pharisees and the Scribes (`For I heard the reproaches of many, and terror on every side` (Jeremiah 20:10)).

Regarding From Galilee (Matthew 4:25): this is the province in which Christ principally preached, and it is interpreted as ‘a passing.’ This signifies those who ought to pass from vices to virtues. And from Decapolis (Matthew 4:25): in this region there are ten towns, and these signify those who strive to observe the ten commandments. And from Jerusalem (Matthew 4:25): Jerusalem is interpreted as ‘vision of peace,’ and it signifies those who, from their desire for peace, come to Christ (`Much peace have they that love thy law` (Psalms 118:165)). And from Judea (Matthew 4:25): Judea is interpreted as ‘confession,’ and it signifies those who, through the remission of their sins, come to Christ (`Judea was made his sanctuary` (Psalms 113:2)). And from beyond the Jordan (Matthew 4:25): these signify those who through baptism come to Christ, for baptism was prefigured in the Jordan.