Thomas Aquinas Commentary Matthew 4:12-22

"Now when he heard that John was delivered up, he withdrew into Galilee; and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali: that it might be fulfilled which was spoken through Isaiah the prophet, saying, The land of Zebulun and the land of Naphtali, Toward the sea, beyond the Jordan, Galilee of the Gentiles, The people that sat in darkness Saw a great light, And to them that sat in the region and shadow of death, To them did light spring up. From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand. And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he saith unto them, Come ye after me, and I will make you fishers of men. And they straightway left the nets, and followed him. And going on from thence he saw two other brethren, James the [son] of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. And they straightway left the boat and their father, and followed him." — Matthew 4:12-22 (ASV)

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.