188

Moral of our Lord's departing into Galilee.

HOMILY XIV.

HOMIL.

1, 2.

MATT. iv. 12.

Now when Jesus had heard that John was delivered

departed into Galilee.

up, He

[1.] WHEREFORE doth He depart? Again instructing us not XIV. to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one's self into danger, but the failing to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the Ic. 4,14. prophecy', and making haste to catch the teachers of the and Is. world: for they, as you know, were abiding there, following

9, 1.2.

their craft.

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to shew that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying, The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great 2 v. 15. light2: by darkness here not meaning that which is sensible, 16. see but men's errors and ungodliness. Wherefore he also added, Is.9,1.2. They which sat in the region and shadow of death, to them light is sprung up. For that thou mightest learn that neither

Why He waited for John's Imprisonment.

189

IV. 17.

the light nor the darkness which he speaks of are sensible, MATT. in discoursing of the light, he called it not merely light, but a great light, which elsewhere he expresses by the word, TRUE1: and in describing the darkness, he termed it, a1Johnl, shadow of death.

Then implying that they did not of themselves seek and find, but that God shewed Himself to them from above, he saith to them, Light is sprung up; that is, the Light of itself sprang up and shone forth: it was not that they first ran to the Light. For in truth the condition of men was at the worst before Christ's coming. Since they more than walked in darkness; they sat in darkness; a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any

more.

[2.] From that time Jesus began to preach and to say, Repent; for the kingdom of heaven is at hand.

From that time: what time? After John was cast into prison. And wherefore did He not preach to them from the beginning? Indeed what occasion for John at all, when the witness of His works was proclaiming Him?

9.

76.

That hence also thou mightest learn His dignity; namely, that as the Fathers, so He too hath Prophets; to which purpose Zacharias also spake; And Thou, Child, shalt be called a Prophet of the Highest2. And that he might 2 Lukel, leave no occasion to the shameless Jews; which motive He Himself alleged, saying, John came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children3.

3 Matt. 11, 18.

19.

And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they said, Thou bearest record of Thyself, Thy record is not true: had He, without John's saying John 8, any thing, come into the midst, and first borne record Him- 13. self; what would they not have said? For this cause, neither did He preach before John, nor did He work miracles, until

4

XIV.

2, 3.

190 How our Lord limited His Preaching at first.

HOMIL. John was cast into prison; lest in this way the multitude should be divided. Therefore also John did no miracle at all; that by this means also he might give over the multitude to Jesus, His miracles drawing them unto Him.

1 τοσού.

νομηθέν

TWY.

Again, if even after so many divine precautions1, John's Tavai disciples, both before and after his imprisonment, were jealously disposed towards Him, and the people too suspected not Him but John to be the Christ; what would not the result have been, had none of these things taken place? For this cause both Matthew distinctly notes, that from that time He began to preach; and when He began His preaching, He Himself also taught this same doctrine, which the other used to preach; and no word as yet concerning Himself doth the doctrine which he preached say. Because it was for the time a great thing even for this to be received, forasmuch as they had not as yet the proper opinion about Him. Therefore also at the beginning He puts nothing. severe or grievous, as the other did, mentioning an axe, and a tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His preludes are gracious: the Heavens and the kingdom there are the good tidings which he declares to His hearers.

v. 18,19.

[3.] And walking by the sea of Galilee, He saw two brethren, Simon that was surnamed 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 left their nets, and followed

Him.

And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when John was not yet cast into prison; but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, 2 Johnl, Jesus seeing Simon coming, saith, 2 Thou art Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone. But Matthew saith that he was already called by that name; for his words are, Seeing Simon that was called Peter. And from the place whence they were called, and from many other things, one may perceive this; and

42.

Detailed Moral of the Call of the Four Apostles. 191

IV. 20.

from their ready obedience, and abandonment of all. For MATT. now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point1 in fishing.

Η μέγισ For ergóis

TOS

But mark both their faith, and their obedience. though they were in the midst of their work, (and ye know how greedy a thing fishing is,) when they heard His command, they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but they forsook all and followed, even as Elisha did to Elijah. Because such is the obedience which Christ seeks 21 Kings of us, as that we delay not even a moment of time, though 19, 20. something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father3, not even 3 Matt. this did He permit him to do; to signify that before all we 8, 21.22. ought to esteem the following of Himself.

But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.

To these, then, such was His promise: but to James and John He saith no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.

And see how he doth with exact care intimate unto us

21.

192

Principle of Miraculous Interference.

XIV.

3, 4.

HOMIL. their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their bearing poverty with ease, their supporting themselves by honest labour, their being bound one to another by the power of love, their having their father with them, and attending upon him.

χείου

[4.] When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father.

And while frequenting them, He did not preach only, but also shewed forth miracles. And this, because on every occasion, whensoever any thing is done strange and surprising, and any polity is introduced, God is wont to work miracles, as pledges of his power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He shewed forth anew great miracles, in that He reduced again the whole creation to its - elements1, and made that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He shewed forth those marvellous and great prodigies, and then gave the Law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith.

Thus because the kingdom He was preaching appeared not, by the things that appear, He makes it, though invisible, manifest.

And mark the Evangelist's care to avoid superfluity of 2 rò - words2; how he tells us not of every one of them that are

ριττον

3 upadas healed, but in a few words speeds over showers of miracles3.

σημείων