Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, ² And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. ³ And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. ⁴ Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. ⁵ And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. ⁶ And when they had this done, they inclosed a great multitude of fishes: and their net brake. ⁷ And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. ⁸ When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. ⁹ For he was astonished, and all that were with him, at the draught of the fishes which they had taken: ¹⁰ And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. ¹¹ And when they had brought their ships to land, they forsook all, and followed him. ¹² And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. ¹³ And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. ¹⁴ And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. ¹⁵ But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. ¹⁶ And he withdrew himself into the wilderness, and prayed. ¹⁷ And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them. ¹⁸ And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. ¹⁹ And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. ²⁰ And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. ²¹ And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? ²² But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? ²³ Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? ²⁴ But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. ²⁵ And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. ²⁶ And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. ²⁷ And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. ²⁸ And he left all, rose up, and followed him. ²⁹ And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them. ³⁰ But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? ³¹ And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. ³² I came not to call the righteous, but sinners to repentance. ³³ And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? ³⁴ And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? ³⁵ But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. ³⁶ And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. ³⁷ And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. ³⁸ But new wine must be put into new bottles; and both are preserved. ³⁹ No man also having drunk old wine straightway desireth new: for he saith, The old is better.

[AD 220] Tertullian on Luke 5:1

Out of so many kinds of occupations, why indeed had He such respect for that of fishermen, as to select from it for apostles Simon and the sons of Zebedee (for it cannot seem to be the mere fact itself for which the narrative was meant to be drawn out ), saying to Peter, when he trembled at the very large draught of the fishes, "Fear not; from henceforth thou shalt catch men? " By saying this, He suggested to them the meaning of the fulfilled prophecy, that it was even He who by Jeremiah had foretold, "Behold, I will send many fishers; and they shall fish them," that is, men.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 5:1

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.

Source: On Modesty

[AD 390] Gregory of Nazianzus on Luke 5:1-3

(Orat. 37.) Condescending to all, in order that He might draw forth a fish from the deep, i. e. man swimming in the everchanging scenes and bitter storms of this life.

Source: Catena Aurea by Aquinas

[AD 390] Gregory of Nazianzus on Luke 5:1

Condescending to all, in order that He might draw forth a fish from the deep,i.e. man swimming in Or the ever changing scenes and bitter storms of this life.

[AD 397] Ambrose of Milan on Luke 5:1-3

When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press on; as it is said, And it came to pass, as the people pressed upon him.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 5:1-3

(Hom. 25. in Matt.) For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, &c. It follows, And he stood near the lake of Gennesaret.

This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones. But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon's, and prayed him.

After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:1-3

(de Quæst. Ev. 1. 2. c. 2.) From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be moderate in our words to the multitude, that they may be neither taught earthly things, nor from earthly things rush into the depths of the sacraments. Or, the Gospel must first be preached to the neighbouring countries of the Gentiles, that (as He afterwards says, Launch out into the deep,) He might command it to be preached afterwards to the more distant nations.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:1-3

So let me recall with you those two catches of fish made by the disciples at the command of the Lord Jesus Christ: one before his passion, the other after his resurrection. These two catches of fish stand for the whole church, both as it is now and as it will be at the resurrection of the dead. Now, as you can see, it contains countless numbers, both good and bad. After the resurrection it will contain only the good, and a definite number of them.So call to mind that first catch, where we may see the church as it is in this present time. The Lord Jesus found his disciples fishing, when he first called them to follow him. They had caught nothing all night. But when they saw him, they heard him telling them, “Let down your nets.” “Master,” they said, “we toiled all night and took nothing! But at your word I will let down the nets.” They cast them at the command of the Almighty. What else could happen, but that which he intended? But all the same, he was pleased, as I said, to indicate something to us that he knew would be to our advantage.
The nets were cast. The Lord had not yet suffered, not yet risen again. The nets were cast. They caught so many fish that two boats were filled, and the very nets were torn by that vast quantity of fish. Then he said to them, “Follow me, and I will make you fishers of men.” They received from him the nets of the Word of God, they cast them into the world as into a deep sea, and they caught the vast multitude of Christians that we can see and marvel at. Those two boats, though, stood for the two peoples, Jews and Gentiles, synagogue and church, those circumcised and those uncircumcised.

Source: SERMON 248.2

[AD 735] Bede on Luke 5:1-3

The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighbouring city. Gennesaret however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for "making a breeze to itself." (quasi a γιννάω et ἀὴρ.) For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea.

Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i. e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves. The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. (Gal. 2:8.) The ship is well called one, for in the multitude of believers there was one heart and one soul. (Acts 4:32.)

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:1

Now it happened that while the crowd was pressing upon Him to hear the word of God, He was standing by the lake of Gennesaret. The lake of Gennesaret is said to be the same as the Sea of Galilee or the Sea of Tiberias. But it is called the Sea of Galilee from the adjoining province, the Sea of Tiberias from the nearby city, which was formerly called Chinnereth, but restored by Herod the tetrarch and named Tiberias in honor of Tiberius Caesar. Furthermore, Gennesar is said to derive from the nature of the water itself, as it is reputed to generate a breeze for itself with its rippling waves, being almost called in Greek "generating breeze for itself." For the water is not spread out as in the manner of a pond, but is stirred by frequent winds, sweet to drink, and suitable for drinking. But by the custom of the Hebrew language, any gathering of waters, whether sweet or salty, is called a sea. This lake, with the Jordan flowing through it, extends one hundred forty stades in length and forty in width. Therefore, since the present age is designated by the lake or the sea, the Lord stands by the sea, after overcoming the mortality of the fleeting life, having attained in the same flesh in which He suffered the stability of eternal rest. The gathering of the crowd to Him is a type of the nations running together in faith. Concerning which Isaiah says: "And all nations will flow to Him, and many peoples will go and say: Come and let us go up to the mountain of the Lord" (Isaiah 2).

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 5:1-3

But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the fishermen were gone out of them, and were washing their nets.

Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 5:1

The Lord flees glory, which all the more pursues Him. When the crowd pressed against Him, He entered the boat, so that from the boat He could teach those standing on the shore, and everyone would be in front of Him, rather than some coming towards Him from behind. And when He had finished teaching the people, He did not leave the owner of the boat without payment, but gave him a two-fold benefit: He bestowed on him an abundance of fish, and He made him His disciple. Marvel at how wisely the Lord arranges our salvation, drawing to Himself each one by means of the things that are his own and with which he is familiar. As He had attracted the Magi with a star, so now He draws the fishermen by means of fish. Behold the gentleness of Christ, how He does not command, but requests, that Peter put out from land. Behold also the obedience of Peter, how he welcomes into his boat a man whom he did not know, and obeys Him in everything. When the Lord tells him to launch out into the deep, Peter does not become exasperated and leave Him, nor does he reply, "I have toiled the whole night and gained nothing, and now I should obey you and do it all again?" Peter said nothing like this, but instead, At Thy word I will let down the net. Such was the warmth of his trust even before he had faith. And he caught so great a number of fish that he was not able to haul them in, and he beckoned to his companions in the other boat. He calls them with a signal, because his astonishment at the catch was so great that he could not even speak. Out of great reverence for Jesus, Peter begs Him not to remain in the boat, and calls himself a sinner who is not worthy to be with Him.
You may also understand these things in a spiritual sense. The boat is the synagogue of the Jews. Peter represents the teachers of the law. For the teachers of the law also toiled the whole night before Christ came (the time before Christ's sojourning on earth was indeed night) and took in nothing. But when Christ came, and it became day, the teachers of the law were replaced by the Apostles who, at His word, that is, at His command, let down the net of the Gospel in which they caught so great a number of men that the Apostles could not haul in the catch by themselves. And so they beckon to their partners and companions and together pull in the net. These are the pastors and teachers of the Church in every generation who teach and interpret the words of the Apostles, laboring with the Apostles to catch mankind. Consider also the words, Let down the net. The net is the Gospel: like the fisherman's net, which is a lowly and commonplace thing, the Gospel is composed of humble, everyday words which reach down and condescend to the simplicity of the people. This is why it is said that the net is let down. If any one should say that letting down the net also indicates the depth of meaning of the Gospel, neither would he be off the mark. Therefore the words of the prophet have also been fulfilled, Behold, I will send many fishermen, saith the Lord, and they shall fish for them; and afterward I will send many hunters, and they shall hunt for them (Jer. 16:16). The fishermen are the holy Apostles, and the hunters are the leaders and teachers of the Church in each generation.

[AD 735] Bede on Luke 5:2

And He saw two boats standing by the lake. The two boats placed by the lake symbolize the circumcision and the foreskin. It is well said that Jesus saw them, for the Lord knows who are His in both peoples. And He leads their heart from the waves of this world to the tranquility of future life, as if to the solidity of the shore, by living, that is by mercifully avoiding.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:2

But the fishermen had disembarked and were washing their nets. The fishermen are the teachers of the Church, who, having caught us in the net of faith and raised us from the depths to the moon, bring us to the land of the living like fish to the shore. For just as the nets are entwined, so are the words of the preachers, which do not lose those they have caught in faith. Hence, the nets are called "retenia" as if they are retaining. But these nets are sometimes let down for a catch, sometimes washed and folded, because not every time is suitable for teaching, but now the teacher’s tongue must be exercised, now he must take care of himself.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:3

But ascending into one of the boats, which was Simon’s, he asked him to put out a little from the land. And sitting down, he taught the crowds from the boat. Simon’s boat is the early Church, about which Paul says: "For he who worked through Peter for the apostleship of the circumcised worked also through me for the Gentiles" (Galatians II). It is aptly called one, because the heart and soul of the multitude of believers were one (Acts IV). From which he taught the crowds, because he teaches the nations today through the authority of the Church.

Source: On the Gospel of Luke

[AD 373] Ephrem the Syrian on Luke 5:4-7

We have been toiling all night. This refers symbolically to the prophets. His teaching came down from on high on the world, which stands by way of parable for the sea. The two boats represent the circumcised and the uncircumcised. They made a sign to their companions. This refers symbolically to the seventy-two, for these disciples were too few in number for the catch and the harvest.

Source: COMMENTARY ON TATIAN’S DIATESSARON 5.18

[AD 397] Ambrose of Milan on Luke 5:4-7

Now in a mystery, the ship of Peter, according to Matthew, is beaten about by the waves, (Matt. 8:24.) according to Luke, is filled with fishes, in order that you might understand the Church at first wavering, at last abounding. The ship is not shaken which holds Peter; that is which holds Judas. In each was Peter; but he who trusts in his own merits is disquieted by another's. Let us beware then of a traitor, lest through one we should many of us be tossed about. Trouble is found there where faith is weak, safety here where love is perfect. Lastly, though to others it is commanded, Let down your nets, to Peter alone it is said, Launch out into the deep, i. e. into deep researches. What is so deep, as the knowledge of the Son of God! But what are the nets of the Apostles which are ordered to be let down, but the interweaving of words and certain folds, as it were, of speech, and intricacies of argument, which never let those escape whom they have once caught. And rightly are nets the Apostolical instruments for fishing, which kill not the fish that are caught, but keep them safe, and bring up those that are tossing about in the waves from the depths below to the regions above. But he says, Master, we have toiled the whole night and have caught nothing; for this is not the work of human eloquence but the gift of divine calling. But they who had before caught nothing, at the word of the Lord inclosed a great multitude of fishes.

But the other ship is Judæa, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall bow, whether Jew or Greek.

We may understand also by the other ship another Church, since from one Church several are derived.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 5:4-7

(Hom. 6. in Matt.) For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:4-7

(de Con. Ev. lib. 4. c. 6.) John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord's resurrection at the lake of Tiberias, and not only the time, but the miracle itself is very different. For in the latter the nets being let down on the right side took one hundred and fifty-three fishes, and these of large size, which it was necessary for the Evangelist to mention, because though so large the nets were not broken, and this would seem to have reference to the event which Luke relates, when from the multitude of the fishes the nets were broken.

(ut sup.) Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes so that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity will be broken up, and it will be split into heresies and schisms.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:4-7

Having sufficiently taught the people, He returns again to His mighty works, and by the employment of fishing fishes for His disciples. Hence it follows, When he had left off speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.

Now this was a figure of the future. For they will not labour in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles.

But Peter beckons to his companions to help them. For many follow the labours of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the Gospel, and those skilled in the teaching of the truth.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:4-7

He told Simon and his companions to sail off a little from the land and to let down the net for a draught. But they replied that they had been toiling the whole night and had caught nothing. However, in the name of Christ, they let down the net, and immediately it was full of fish. By a visible sign and by a miraculous type and representation, they were fully convinced that their labor would be rewarded, and the zeal displayed in spreading out the net of the gospel teaching would be fruitful. Within this net they should most certainly catch the shoals of the heathen. But note that neither Simon nor his companions could draw the net to land. Speechless from fright and astonishment—for their wonder had made them mute—they beckoned to their partners, to those who shared their labors in fishing, to come and help them in securing their prey. For many have taken part with the holy apostles in their labors, and still do so, especially those who inquire into the meaning of what is written in the holy Gospels. Yet besides them there are also others: the pastors and teachers and rulers of the people, who are skilled in the doctrines of truth. For the net is still being drawn, while Christ fills it, and calls to conversion those who, according to the Scripture phrase, are in the depths of the sea, that is to say, those who live in the surge and waves of worldly things.

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 465] Maximus of Turin on Luke 5:4-7

He chooses Peter’s boat and forsakes Moses’—that is to say, he spurns the faithless synagogue and takes the faithful church. For God appointed the two as boats, so to speak, which would fish for the salvation of humankind in this world as in a sea. As the Lord says to the apostles, “Follow me, and I will make you fishers of men.” …The church is called out into the deep, delving, as it were, into the profound mysteries of the heavens, into that depth concerning which the apostle says, “O the depth of the riches and wisdom and knowledge of God!” For this reason he says to Peter, “Put out into the deep,”—that is to say, into the depths of reflection upon the divine generation. For what is more profound than what Peter says to the Lord, “You are the Christ, the Son of the living God?” …
This boat sails upon the deeps of this world, so that, when the earth is destroyed, it will preserve unharmed all those it has taken in. Its foreshadowing can be seen already in the Old Testament. For as Noah’s ark preserved alive everyone whom it had taken in when the world was going under, so also Peter’s church will bring back unhurt everyone whom it embraces when the world goes up in flames. And as a dove brought the sign of peace to Noah’s ark when the flood was over, so also Christ will bring the joy of peace to Peter’s church when the judgment is over.

Source: SERMON 49.1-3

[AD 465] Maximus of Turin on Luke 5:4-7

That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” It is as if he were saying, “Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion.” When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. “We toiled all night,” he says, “and took nothing.” Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior’s light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes.

Source: SERMON 110.2

[AD 735] Bede on Luke 5:4-7

The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.

Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judæa so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles.

But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i. e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, &c. (2 Tim. 3:1, 2.) For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:4

But when he had ceased speaking, he said to Simon: Put out into the deep and let down your nets for a catch. That he first asked Simon to put out the boat a little from the land signifies either to use the word cautiously with the crowds, so that neither earthly things are prescribed to them nor they are removed so deeply from earthly things into the depths of the sacraments that they do not understand them at all, or first to preach to the nearby regions and peoples, so that when he later says again to Peter, "Put out into the deep and let down your nets for a catch," it pertains to the more distant nations to whom the preaching was later extended.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 5:4-7

Peter did not refuse to comply, as it follows, And Simon answering said unto him, Master, we have toiled all night and have taken nothing. He did not go on to say, "I will not hearken to thee, nor expose myself to additional labour," but rather adds, Nevertheless, at thy word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple: as it follows, And when they had done this, they inclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions; as it follows, But their net brake, and they beckoned to their partners who were in the other ship to come, &c. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:5

And responding, Simon said to him: Master, we have toiled all night and caught nothing. But at your word, I will let down the net. --Unless the Lord builds the house, those who build it labor in vain (Psalm CXXVI). Unless the Lord illumines the hearts of the listeners, the teacher labors in the night. Unless the instruments of discourse are let down through the word of divine grace, the preacher casts the javelin of his voice in vain. Because the faith of the peoples is not produced by the wisdom of composed words, but by the gift of divine calling.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:6

And when he had done this, they enclosed a large multitude of fish. However, their net was breaking. By the great number of fish, the net was breaking, for now even reprobates, together with the elect, enter in such a number at the confession of faith, who also tear the Church itself with heresies. The net breaks, but the fish do not slip away, for the Lord preserves his own even among the scandals of persecutors.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:7

And they signaled to their partners in the other boat to come and help them. The other boat (as we have said before) is the Church of the Gentiles, which also, with one little boat not being sufficient, is filled with elect fish, because the Lord knows who are his, and with him the number of the elect is certain. And when he did not find as many in Judea as he knew to be predestined to faith and eternal life, as if seeking receptacles for his fish in another boat, he also fills the hearts of the Gentiles with the grace of faith. And it is well that, with the net being broken, the partner boat is called, for before Judas the betrayer, before Simon Magus, the abominable fish, were caught, before Ananias and Sapphira tried to deceitfully enter the net of faith, as John testifies, many of his disciples went back and walked no more with him (John VI). And then Barnabas and Paul were set apart for the apostleship to the Gentiles (Acts XIII).

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:7

And they came and filled both boats, so that they began to sink. The filling of these boats increases up to the end of the age. But that being filled they begin to sink, that is, they are pressed down in submersion (for they are not submerged, but are, however, endangered), the Apostle explains, saying: In the last days perilous times will come, and men will be lovers of themselves, etc. (II Tim. III). For boats sinking means that people, having been lifted up through faith, fall back into corrupt behavior in the world. This is also demonstrated by Peter himself in this place, still in a state of weakness. Hence it follows:

Source: On the Gospel of Luke

[AD 395] Gregory of Nyssa on Luke 5:8-11

When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the beginning of the world light and the other creatures came forth. At these things Peter wonders, for he was astonished, and all that were with him, &c.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 5:8-11

Say thou also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess thy sin, and the Lord will pardon thee. See how good the Lord is, who gives so much to men, that they have the power of making alive. As it follows, From henceforth thou shalt catch men.

But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is thy own to the Lord, for what was His He has given to us.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 5:8-11

(Hom. 14. in Matt.) But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:8-11

(de con. Ev. lib. ii. 17.) He does not mention Andrew by name, who however is thought to have been in that ship, according to the accounts of Matthew and Mark. It follows, And Jesus said unto Simon, Fear not.

(ubi sup.) Matthew and Mark here briefly state the matter, and how it was done. Luke explains it more at large. There seems however to be this difference, that he makes our Lord to have said to Peter only, From henceforth thou shalt catch men, whereas they related it as having been spoken to both the others. But surely it might have been said at first to Peter, when he marvelled at the immense draught of fishes, as Luke suggests, and afterwards to both, as the other two have related it. Or we must understand the event to have taken place as Luke relates, and that the others were not then called by the Lord, but only it was foretold to Peter that he should catch men, not that he should no more be employed in fishing; and hence there is room for supposing that they returned to their fishing, so that afterwards that might happen which Matthew and Mark speak, of. For then the ships were not brought to land, as if with the intention of returning, but they followed Him as calling or commanding them to come. (Matt. 4:20, Mark 1:18.) But if according to John, Peter and Andrew followed Him close by Jordan, how do the other Evangelists say that He found them fishing in Galilee, and called them to the discipleship? Except we understand that they did not see the Lord near Jordan so as to join Him inseparably, but knew only who He was, and marvelling at Him returned to their own.

(de Quæst. Ev. lib. ii. c. 2.) Or, Peter speaks in the character of the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were, the rule in spiritual things, wherein the character of Christ chiefly shines forth. For not with the tongue do men tell the good servants of God that they should depart from them, but with the utterance of their deeds and actions they persuade them to go away, that they may not be governed by the good. And yet all the more anxiously do they hasten to pay honours to them, just as Peter testified his respect by falling at the feet of our Lord, but his conduct in saying, Depart from me.

(ubi sup.) But the Lord did not depart from them, showing thereby that good and spiritual men, when they are troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live as it were a more secure and tranquil life. But the bringing their ships to land, and forsaking all to follow Jesus, may represent the end of time, when those who have clung to Christ shall altogether depart from the storms of this world.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:8-11

For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to distinguish between what is defiled and holy.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:8-11

For this reason also Peter, carried back to the memory of his former sins, trembles and is afraid. As an impure man, he does not dare to receive the one who is pure. His fear was praiseworthy, because he had been taught by the law to distinguish between the holy and the profane.

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 465] Maximus of Turin on Luke 5:8-11

Ordinarily people are not given life on a boat but transported. Nor are they comforted on a vessel but anxious about its journey. Notice also that this boat is not a boat that is given to Peter to be piloted—rather, it is the church, which is committed to the apostle to be governed. For this is the vessel that does not kill but gives life to those borne along by the storms of this world as if by waves. Just as a little boat holds the dying fish that have been brought up from the deep, so also the vessel of the church gives life to human beings who have been freed from turmoil. Within itself, I say, the church gives life to those who are half-dead, as it were.

Source: SERMON 110

[AD 500] Desert Fathers on Luke 5:8

Mathois said, ‘The nearer a man comes to God, the more he sees himself to be a sinner. Isaiah the prophet saw the Lord and knew himself to be wretched and unclean (Is. 6:5).’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 735] Bede on Luke 5:8-11

Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.

This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of this event shows what is daily going on in the Church, of which Peter is the type.

But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:8

When Simon Peter saw this, he fell at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord. For the carnal ones in the Church somehow repel the governance of the spiritual ones in whom the persona of Christ clearly shines. They do not say this with the voice of the tongue to the good ministers of God, to repel them, but they advise with the voice of their morals and deeds to withdraw, lest they be governed by the good ones, and the more vehemently as they show them honor. Yet, they admonish with their deeds to withdraw, just as Peter signified this honor falling at the feet of the Lord; but showed the morals in what he said: Depart from me, Lord, for I am a sinful man. However, since the Lord did not do this – He did not depart from them but led them to the shore with the drawn-up boats – it signifies that in good and spiritual men there should not be this will, to be so disturbed by the sins of the crowds that, to live as if more securely and peacefully, they abandon the ecclesiastical duty.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:10

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

Source: On Idolatry

[AD 735] Bede on Luke 5:10

And Jesus said to Simon: Fear not. The Lord strengthens the fear of the carnal ones and uplifts the spirits of the frail. By giving comfort, He raises them, lest anyone, trembling at their own consciousness of guilt, or stunned by the innocence of others, fears to undertake the path of holiness. But what follows,

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:10

And from now on you will be catching men, pertains specifically to Peter himself. For the Lord explains to him what this catching of fish signifies. Namely, just as he now catches fish with nets, so someday he will catch men with words. And the whole order of this action shows what is daily done in the Church, of which he holds the figure. What is added:

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:11

And having drawn the ships to land, leaving everything behind, they followed him, which can signify the end of time, during which those who cling to Christ will entirely depart from such a sea. However, it should be known that this reading is not the same as the one in which Matthew and Mark narrate that two fishermen from their boats, first Peter and Andrew, then the sons of Zebedee, were called by the Lord. For Luke does not now suggest that they were called by the Lord, but only indicates that it was foretold to Peter that he would catch men. This was not said in such a way as if he would never catch fish again. For even after the resurrection of the Lord, we read that they went fishing. Whence it is given to understand that they returned to fishing as usual, so that what Matthew and Mark narrated would happen later, when he called them two by two. For then, not drawing their ships to land as if concerned with returning, but thus they followed him, as one who was calling and commanding them to follow.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:12

Since, however, he quotes with especial care, as a proof in his domain, a certain companion in misery (suntalai/pwron), and associate in hatred (summisou/menon), with himself, for the cure of leprosy, I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food, forasmuch as the taint of sins would be communicated as if contagious: wherever a man should mix himself with the sinner.

Source: Against Marcion Book IV

[AD 373] Athanasius of Alexandria on Luke 5:12-16

(Ep. ad Adelph. 3.) Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him.

Source: Catena Aurea by Aquinas

[AD 373] Ephrem the Syrian on Luke 5:12-13

Go, show yourself. This was for the sake of the priests. For the leper was afraid to touch him lest he defile him. But the Lord touched him to show him that he would not be defiled, he, at whose rebuke the defilement fled from the defiled one.

Source: COMMENTARY ON TATIAN’S DIATESSARON 12.21

[AD 378] Titus of Bostra on Luke 5:12

Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to committhe whole to the will of God, Who knows what is best for us, and disposes all things as He will.

[AD 378] Titus of Bostra on Luke 5:12-16

Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will.

Source: Catena Aurea by Aquinas

[AD 390] Gregory of Nazianzus on Luke 5:12

And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labor to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.

[AD 390] Gregory of Nazianzus on Luke 5:12-16

(26.) And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labour to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.

Source: Catena Aurea by Aquinas

[AD 395] Gregory of Nyssa on Luke 5:12-16

(Orat. 1. in Resur. Christ.) And because the Deity is united with each portion of man, i. e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when by touching it afforded a remedy, but the soul, by the mighty power of its will, marked the Divine strength. For as the sense of touch is the property of the body, so the motion of the will of the soul. The soul wills, the body touches.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 5:12-16

The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed.

In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shows his wound, and asks for a remedy, saying, If thou wilt, thou canst make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord.

He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law submits not to the law, but makes the law; He did not touch because without touching He was unable to make him clean, but to show that he was neither subject to the law, nor feared the contagion as man; for He could not be contaminated Who delivered others from the pollution. On the other hand, He touched also, that the leprosy might be expelled by the touch of the Lord, which was wont to contaminate him that touched.

In the words which follow, I will, be thou clean, you have the will, you have also the result of His mercy.

He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichæus. But there is nothing intervening between God's work and His command, that we may see in the inclination of the healer the power of the work. Hence it follows, And immediately the leprosy departed from him. But lest leprosy should become rife among us, let each avoid boasting after the example of our Lord's humility. For it follows, And he commanded him that he should tell it to no one, that in truth he might teach us that our good deeds are not to be made public, but to be rather concealed, that we should abstain not only from gaining money, but even favour. Or perhaps the cause of His commanding silence was that He thought those to be preferred, who had rather believed of their own accord than from the hope of benefit.

And that the Priest also should know that not by the order of the law, but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shows that He does not abrogate the law, but fulfil it. As it follows, And offer for thy cleansing according as Moses commanded.

Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony unto them. The heretics understand this erroneously, saying, that it was meant as a reproach to the law. But how would he order an offering for cleansing, according to Moses' commandments, if he meant this against the law?

But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 5:12-16

(Hom. 26. in Matt.) And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and show thyself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed.

(ubi sup.) Or, for a testimony against them, i. e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured thee, I send thee for the examination of the priests, that thou shouldest bear me witness that I have not played false to the law. And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:12-16

(de Qu. Ev. l. ii. qu. 3.) He seems here to approve of the sacrifice which had been commanded through Moses, though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that most holy sacrifice which is His body. For it was not fitting that typical sacrifices should be taken away before that which was typified should be confirmed by the witness of the Apostles' preaching, and the faith of believers.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:12-16

For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm.

(Thes. 12. c. 14.) From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He hath done all things whatsoever He pleased. (Ps. 115:3; 135:6.) But He who exercises the power of His Father, how can He differ from Him in nature? Besides, whatsoever things are of the same power, are wont to be of the same substance. Again; let us then admire in these things Christ working both divinely and bodily. For it is of God so to will that all things are done accordingly, but of man to stretch forth the hand. From two natures therefore is perfected one Christ, for that the Word was made flesh.

Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.

He says then, for a testimony unto them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to deliver her. But the Saviour, in His divine power, declared, I will, be thou clean. (Numb. 12:13.)

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:12-13

He accepts his petition and confesses that he is able and says, “I will; be cleansed.” He grants him also the touch of his holy and all-powerful hand. Immediately the leprosy departed from him, and his affliction was ended. Join with me, therefore, in adoring Christ, thus exercising at the same time both a divine and a bodily power. For it was a divine act so to will as for all that he willed to be present unto him. To stretch out the hand, however, was a human act. Christ, therefore, is perceived to be One of both, if, as is the case, the Word was made flesh.

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 604] Gregory the Dialogist on Luke 5:12-16

(Mor. xxviii. c. 13.) Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbours.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:12

And it came to pass, when he was in one of the cities, there was a man full of leprosy. And seeing Jesus, and falling on his face, he besought him, saying, Lord, if you are willing, you can make me clean. Well, where the leper is cleansed, the specific place is not expressed, to show that it was not one people of a specific city, but the people of all nations that were being healed. And since the Lord said: I have not come to destroy the law, but to fulfill it (Matthew 5), he who was excluded by the law, presuming to be cleansed by the power of the Lord, judged that grace to be above the law, which could wash away the leprosy. Indeed, just as the authority of power is in the Lord, so in him the constancy of faith is declared. He fell on his face, which is a sign of humility and shame, so that each one may blush at the stains of his own life. But shame did not suppress his confession; he showed his wound, asked for a remedy. And this very confession is full of religion and faith. If you are willing (he said), you can make me clean. He attributed power to the will of the Lord. Concerning the will of the Lord, however, he did not doubt as if unbelieving in his mercy, but, aware of his own filth, he did not presume.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:12-16

Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit ho had received.

Now that He retired to pray, you would not ascribe to that nature which says, I will, be thou clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations.

How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; (Rom. 3:23.) that so by the hand put forth, i. e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Luke 5:12-16

For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God.

But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:13

And extending his hand, he touched him saying: I am willing; be cleansed. And immediately the leprosy departed from him. There is nothing between the work of God and the command, because in the command is the work. For he said, and they were made. You see therefore that it cannot be doubted because the will of God is power. If therefore his will is power, those who assert one will, certainly assert one power. Therefore, as having the power to heal, and the authority to command, he did not avoid the testimony of working. For he says "I am willing" because of Photinus; he commands, because of Arius; he touches, because of Manichaeus. And indeed the law prohibits touching the leprous, but he who is the Lord of the law does not obey the law, but makes the law. Therefore he did not touch because he could not cleanse without touching, but to prove that he was not subject to the law, nor did he fear infection as men do, but because he who could not be contaminated and freed others, the leprosy was driven away by the touch of the Lord, which used to contaminate the one touching. Likewise, it is miraculous that he healed in the manner in which he was beseeched: If you wish, you can cleanse me. "I am willing," he said, "be cleansed." You have the will, you also have the effect of piety.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:14

So far as renouncing all human glory went, He forbade the man to publish abroad the cure; but so far as the honour of the law was concerned, He requested that the usual course should be followed: "Go, show thyself to the priest, and present the offering which Moses commanded." For the figurative signs of the law in its types He still would have observed, because of their prophetic import.

Source: Against Marcion Book IV

[AD 397] Ambrose of Milan on Luke 5:14-15

The authority of power in the Lord is here compared with the steadfastness of faith manifest in the leper. He fell on his face because it is a mark of humility and modesty that each feel shame for the sins of his life, but shyness did not restrict his confession. He showed the wound, he begged for the remedy, and the very confession is full of piety and faith. “If you will,” it says, “you can make me clean.” He conceded the power to the Lord’s will. But he doubted concerning the Lord’s will, not as if unbelieving in piety, but as if aware of his own impurity, he did not presume. The Lord replies to him with a certain holiness. “I will: be clean. And immediately the leprosy departed from him.” For there is nothing between God’s command and his work, because the work is in the command. Thus he spoke, and they came into being. You see that it cannot be doubted that the will of God is power. If, therefore, his will is power, those who affirm that the Trinity is of One will affirm that it is of one power. Thus the leprosy departed immediately. In order that you may understand the effect of healing, he added truth to the work.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.2-3

[AD 397] Ambrose of Milan on Luke 5:14-15

He is commanded to show himself to the priest and sacrifice for his cleansing. In offering himself to the priest, the priest may understand that he was cured not by the ordinance of the law but by the grace of God above the law. When the sacrifice is performed according to Moses’ precept, the Lord shows that he did not destroy the law but fulfilled it. Furthermore, by proceeding according to the law, he was seen to heal above the law those whom the remedies of the law had not healed. “For the law is spiritual,” and therefore it is seen that a spiritual sacrifice is commanded.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.8

[AD 444] Cyril of Alexandria on Luke 5:14-15

Anyone can see the profound and mighty mystery of Christ written for our benefit in Leviticus. For the law of Moses declares the leper defiled and gives orders for him to be put out of the camp as unclean. What if the malady is relieved? It commands that he should then be capable of readmission. Moreover, it clearly specifies the manner in which he is to be pronounced clean.…We may see, then, in the birds (offered at the cleansing of the leper) Christ suffering in the flesh according to the Scriptures but remaining also beyond the power of suffering.… That the one bird then was slain, and that the other was baptized indeed in its blood, while itself exempt from slaughter, typified what was really to happen. For Christ died in our place, and we, who have been baptized into his death, he has saved by his own blood.

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 735] Bede on Luke 5:14

And he commanded him to tell no one. Why is he commanded to tell no one, unless to teach that our benefits are not to be made public, but kept hidden? So that we may abstain not only from the reward of money, but also of grace.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:14

And go, show yourself to the priest, and offer for your cleansing, as Moses commanded, as a testimony to them, etc. He is ordered to show himself to the priest, so that the priest might understand that he was cured not by the order of the law, but by the grace of God above the law; however, to offer a sacrifice, so that the Lord might show that he did not abolish the law, but fulfilled it: for walking according to the law, he healed those above the law whom the remedies of the law had not healed. And well he added, As a testimony to them, that is, if they believe in God, if the leprosy of impiety departs. But if it moves someone how the Lord seems to approve a Mosaic sacrifice, as the Church has not received it, let them remember that the holy sacrifice of sacrifices, which is his body, had not yet begun. For he had not yet offered his own holocaust in the Passion. But it was not fitting to remove the significant sacrifices before that which was signified was confirmed by the witness of the preaching apostles and the faith of believing peoples. Because this man typically designates the languid human race by sins, rightly he is described not only as a leper but also as full of leprosy. For all have sinned and need the glory of God (Rom. III). That is, so that, with the Savior's hand extended, that is, with the incarnate Word of God, and touching human nature, they might be cleansed from the diversity of the ancient error, and might be able to hear with the apostles: Now you are clean, because of the word that I have spoken to you (John XV); and those who were separated from the camp of God's people as abominable for a long time, might once again be rendered to the temple and offered to the priest, of course to the one to whom it is said: You are a priest forever (Psalm CIX), hearing from the Apostle: For the temple of God is holy, which you are (I Cor. III); and they might offer for their cleansing as Moses commanded, that is, they might present their bodies a living sacrifice, holy, pleasing to God (Rom. XII).

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:15

The word about him spread all the more, and great crowds came together to hear him and to be cured of their infirmities. The complete salvation of one urges many crowds to the Lord. For, in order to show that he was healed both outwardly and inwardly, he by no means keeps silent about the benefit received or about the one from whom he received it. Rather, as Mark the Evangelist narrates, having fulfilled the duty of a herald, he immediately began to proclaim and spread the word, so much so that Jesus could no longer openly enter a city, but stayed outside in deserted places; yet people came to him from every direction (Mark 1). Therefore, it is rightly asked why the Lord commanded some things he did to be kept hidden, and they could not be hidden even for a moment. Did the eternal Son, co-eternal with the Father and the Holy Spirit, desire something that he could not accomplish in this matter? But it should be noted that our Redeemer, through his mortal body, provided us with an example in all that he did. For when performing a miracle, he ordered silence, and yet it could not be kept silent. He thereby indicated that his chosen followers, by following his examples of teaching, should indeed wish to remain hidden in their great deeds, but be revealed against their will for the benefit of others: so that it may be an example of great humility to desire their works to be hidden, and an example of great exaltation that their works cannot be hidden. Therefore, the Lord did not wish to do anything that he could not achieve, but he provided an example of what his members ought to desire and what should be done about them even against their will, by the teaching of his example.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:16

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

Source: Against Marcion Book IV

[AD 258] Cyprian on Luke 5:16

Not by words alone, but also by deeds has God taught us to pray. He himself prayed frequently and demonstrated what we ought to do by the testimony of his own example. As it is written: “But he himself was in retirement in the desert, and in prayer,” and again, “He went out into the mountain to pray and continued all night in prayer to God.” But if he who was without sin prayed, how much more ought sinners to pray, and if he prayed continually, watching through the whole night with uninterrupted petitions, how much more ought we to lie awake at night in continuing prayer!

Source: Treatise IV. On the Lord's Prayer 29

[AD 735] Bede on Luke 5:16

He himself would withdraw to the desert and pray. Do not attribute his withdrawal to pray to the nature that says, "I will, be cleansed," and healed from infirmities, but to the nature that stretched out its hand and touched the leper: not that, according to Nestorius, there are two persons of the Son, but that the same person has two natures and thus also two operations. Alternatively: because he performs miracles in the city but spends the night praying in the desert or the mountain (as it is later read), he offers to us examples of both lives, the active and the contemplative, so that no one, engrossed in contemplation, neglects the care of his neighbors, nor someone overly bound by the care of his neighbors abandons the pursuit of contemplation: so that neither the love of neighbor impedes the love of God, nor the love of God, which transcends, rejects the love of neighbor. For to pray on the mountain is, having forsaken the cares of weak thoughts, for anyone to hasten with the whole mind to the eternal joys of highest contemplation. To withdraw to the desert and pray is to suppress the rising internal clamor of earthly desires, and to seek a certain secret place with the Lord within oneself, where, with external tumult ceasing, one silently speaks to him through inner desires.

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 5:17-19

You who judge, learn to excuse! You who are sick, learn to accomplish. If you do not trust in the forgiveness of grave sinners, call intercessors, call the church who will pray for you. Because of his regard for the church, the Lord forgives what he may refuse you. And although we must not neglect the faith in the narrative, so that we may indeed believe that the body of the paralytic was healed, we must also acknowledge the healing of the inner man whose sins are forgiven.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.11-12

[AD 397] Ambrose of Milan on Luke 5:17-26

Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with thee does not thy fellowman prevail, when with God a servant has both the liberty to intercede in thy behalf, and the power of obtaining what he asks? If thou despairest of the pardon of heavy sins, bring the prayers of others, bring the Church to pray for thee, and at sight of this the Lord may pardon what otherwise He might deny to thee.

From the Pharisees themselves therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of their own assertions. Hence it follows, Who can forgive sins, but God only? Great is the madness of an unbelieving people, who though they have confessed that it is of God alone to forgive sins, believe not God when He forgives sins.

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

Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose. From this fact it is evident, that the Son of man has power on earth to forgive sins; He said this both for Himself and us. For He as God made man, as the Lord of the law, forgives sins; we also have been chosen to receive from Him the same marvellous grace. For it was said to the disciples, Whose sins ye remit, they are remitted unto them. (John 20:23.) But how does He not Himself forgive sins, Who has given to others the power of doing so? But the kings and princes of the earth when they acquit homicides, release them from their present punishment, but cannot expiate their crimes.

They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed.

But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casteth out fear. But this was no careless or trifling cure of the paralytic, since our Lord is said to have prayed first, not for the petition's sake, but for an example.

Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors of the soul, to raise the mind of man, though grown dull through the weakness of the external body, to higher things, by the aid of which being able again easily to raise and humble itself, it may be placed before Jesus worthy to be presented in the Lord's sight. For the Lord beholdeth the humble.

But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the sins of men, it is yet much more divine to give resurrection to the bodies, since indeed God is the resurrection. But the bed which is ordered to be taken up is nothing else but the human body.

Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 5:17-26

But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things.

(Hom. 29. in Matt.) But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed.

(ubi sup.) Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the fountain of evil, and the waters of sickness will cease to flow. But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts Hence it follows, And they began to reason, saying, Who is this which speaketh blasphemies?

(ubi sup.) If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds, Whether is it easier? It is very plain that it is easier to restore the body to health. For as the soul is far nobler than the body, so is the forgiveness of sins more excellent than the healing of the body. But since you believe not the former, because it is hid; I will add that which is inferior, yet more open, in order that thereby that which is secret may be made manifest. And indeed in addressing the sick man, He said not, I forgive thee thy sins, expressing His own power, but, Thy sins are forgiven thee. But they compelled Him to declare more plainly His own power to them, when He said, But that you may know.

(ubi sup.) He shows the pardon of sins by the healing of the body. Hence it follows, He says unto the sick of the palsy, I say unto thee, Rise. But He manifests the healing of the body by the carrying of the bed, that so that which took place might be accounted no shadow. Hence it follows, Take up thy bed. As if He said, "I was willing through thy suffering to cure those who think that they are in health, while their souls are sick, but since they are unwilling, go and correct thy household."

(ubi sup.) The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:17-26

(de con. Ev. lib. ii. c. 25.) But our Lord's saying, Man, thy sins are forgiven, conveys the meaning that the man had his sins forgiven him, because in that he was man, he could not say, "I have not sinned," but at the same time also, that He who forgave sins might be known to be God.

(l. ii. qu. 4.) With respect to the sick of the palsy, we may understand that the soul relaxed in its limbs, i. e. its operations, seeks Christ, i. e. the meaning of God's word; but is hindered by the crowds, that is to say, unless it discovers the secrets of the thoughts, i. e. the dark parts of the Scriptures, and thereby arrives at the knowledge of Christ.

(ubi sup.) The men then by whom he is let down may signify the doctors of the Church. But that he is let down with the couch, signifies that Christ ought to be known by man, while yet abiding in his flesh.

(ubi sup.) That the infirm soul may no more rest in carnal joys, as in a bed, but rather itself restrain the carnal affections, and tend toward its own home, i. e. the resting-place of the secrets of its heart.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:17-26

The Scribes and Pharisees who had become spectators of Christ's miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him.

By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. (Lev. 24:16.)

As if to say, O Pharisees, since ye say, Who can forgive sins, but God alone? I answer you, Who can search the secrets of the heart, but God alone, Who says by His prophet, I am the Lord, that searcheth the hearts, and trieth the reins. (Jer. 17:10.)

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:17-26

The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may show him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c.

For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.

And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:17

And it happened on one of the days, and he was sitting teaching, and there were Pharisees sitting, etc. Where the Lord, sitting and teaching, cured the paralytic when the scribes and Pharisees were sitting, Luke omits for brevity's sake, but Matthew and Mark, who narrate it, seem to question it. Since indeed Matthew testifies that he did this in his own city, and Mark in Capernaum. Which would be more difficult to resolve if Matthew also named Nazareth. Now, however, either Galilee itself, where Nazareth was, should be understood as the city of Christ, in distinction from the region beyond the sea of the Gerasenes, from which, crossing over, as Matthew writes, he came to Galilee. Or certainly Capernaum itself is called the city of Christ, which he made his own not by being born there, but by illuminating it with his miracles.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 5:17-26

But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.

Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:18

And behold, men brought on a bed a man who was paralyzed, and they sought to bring him in and lay him before Him. The healing of this paralytic indicates the salvation of a soul sighing for Christ after a long period of carnal indolence. First of all, it needs ministers to lift it and bring it to Christ, that is, good teachers who offer the hope of healing and the help of intercession. These, according to Mark, are found to be four, either because the strength of all preachers and every word is confirmed by the four books of the Gospel, or because there are four virtues by which the confidence of the mind is uplifted to obtain healing. About which it is said in praise of eternal wisdom: “For she teaches temperance and prudence, justice and courage, which are more profitable than anything in life for men” (Wis. 8). Some refer to them with other names: prudence, fortitude, temperance, and justice.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:19

And not finding by what way they might bring him in because of the crowd, they went up on the roof through the tiles. They desire to offer the paralytic to Christ but are excluded on all sides by the interposed crowd. Often, a soul, after the sloth of the lowly body, turns back to God and desires to be renewed by the remedy of heavenly grace but is delayed by the obstacle of old habit. Often, amidst the sweetness of secret prayer and a seemingly pleasant conversation with the Lord, a crowd of thoughts intervenes, blocking the gaze of the mind so that Christ is not seen. What should be done in such instances? Surely not remain in the lower parts where the crowds tumultuously gather, but ascend to the roof of the house where Christ teaches, that is, strive for the sublimity of Holy Scripture, and meditate on the law of the Lord with the Psalmist day and night. For how indeed does the young man correct his way? By keeping, he says, your words (Psalm 119).

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:19

And they let him down with the bed into the midst before Jesus. When the roof was opened, the sick man was let down before Jesus, because with the mysteries of the Scriptures revealed, one arrives at the knowledge of Christ, that is, one descends to His humility through the piety of faith. And well is the house of Jesus described as covered with tiles, because under the contemptible covering of letters, if there is one who uncovers this, the divine spiritual power of grace will be found. But the fact that he is let down with the bed signifies that Christ must be acknowledged by a man still established in this flesh.

Source: On the Gospel of Luke

[AD 202] Irenaeus on Luke 5:20

Rightly then does His Word say to man, "Thy sins are forgiven thee; ".
But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee; "

Source: Against Heresies Book V

[AD 397] Ambrose of Milan on Luke 5:20

But the Lord, wanting to save sinners, shows himself to be God both by his knowledge of secrets and by the wonder of his actions. He adds, “Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk?’ ” In this passage he shows the full likeness of the resurrection. Alongside of healing the wounds of body and mind, he also forgives the sins of the spirits, removes the weakness of the flesh, and thus heals the whole person. It is a great thing to forgive people’s sins—who can forgive sins, but God alone? For God also forgives through those to whom he has given the power of forgiveness. Yet it is far more divine to give resurrection to bodies, since the Lord himself is the resurrection.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.12-13

[AD 444] Cyril of Alexandria on Luke 5:20

When the Savior says to him, “Man, your sins are forgiven you,” he addresses this to humankind in general. For those who believe in him, being healed of the diseases of the soul, will receive forgiveness of the sins which they formerly committed. He may also mean this: “I must heal your soul before I heal your body. If this is not done, by obtaining strength to walk, you will only sin more. Even though you have not asked for this, I as God see the maladies of the soul which brought on you this disease.”

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 735] Bede on Luke 5:20

When He saw their faith, He said, "Man, your sins are forgiven you." The Lord, about to cure the man of paralysis, first dissolves the bonds of sins, to show that he was condemned to the loosening of his limbs by the bonds of faults, and that the members could not be restored to health unless these were relaxed. Likewise, to that paralytic who long awaited the stirring of the water by the pool of Bethesda in vain, when he was healed by the Lord, it is said: "Behold, you are made well; sin no more, lest something worse happen to you" (John 5). And well is he whose sins are forgiven called a man, for by this very thing that he was a man, he could not say, "I have not sinned," and at the same time so that He who forgave the man might be understood as God. Indeed, we must consider how much each one's own faith is worth before God, when the faith of another was worth so much that the whole man, that is, being saved externally and internally, suddenly arose, and by the merit of others, the errors of others were forgiven.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:21

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

Source: On Modesty

[AD 220] Tertullian on Luke 5:21

Who, moreover, was able to forgive sins? This is His alone prerogative: for "who remitteth sins but God alone? " and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.

Source: On Modesty

[AD 373] Ephrem the Syrian on Luke 5:21-24

While the Pharisee doubted that our Lord was a prophet, he was unwittingly pledging himself to the truth by thinking, “If this man were a prophet, he would know that this woman is a sinner.” Therefore, if our Lord indeed knows that she is a sinner, then, Pharisee, by your own reasoning he indeed is a prophet. And so our Lord did not hesitate to point out not only that she was a sinner but also that she had sinned very much, so that the testimony of his own mouth would trap the accuser. [The Pharisee] was one of those who had said, “Who can forgive sins but God alone?” Our Lord took this testimony from them, that whoever is able to forgive sin is God. From this point on, the struggle was for our Lord to show them whether or not he was able to forgive sin. And so he quickly healed the parts [of the body] that were visible, to confirm that he had forgiven the sins which were not visible.

Source: HOMILY ON OUR LORD 21.1

[AD 444] Cyril of Alexandria on Luke 5:21-24

He then, as was said, announced forgiveness of sins, since he is endowed with a most godlike authority. But the declaration disturbed again the ignorant and envious gang of the Pharisees. They said one to another, “Who is this that speaks blasphemies?” But would you have said this about him, Pharisee, if you had known the divine Scriptures, and borne in mind the words of prophecy, and understood the adorable and mighty mystery of the incarnation? Instead, they now involve him in a charge of blasphemy, bringing against him the uttermost penalty and condemning him to death. The law of Moses commanded that whoever spoke blasphemies against God should be put to death. But no sooner have they arrived at this height of daring, than he immediately shows that he is God, to convict them once more of intolerable impiety, “Why do you question in your hearts?” If you, therefore, Pharisee, say, “Who can forgive sins but God only?” I will also say to you, “Who can know hearts, and see the thoughts hidden in the depth of the understanding, but God only?” For he himself says somewhere by the voice of the prophets, “I, the Lord, search the minds and try the heart.” David also said somewhere concerning both him and us, “He who fashions the hearts of them all.” Therefore he who as God knows both the hearts and minds, as God also forgives sins.

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 735] Bede on Luke 5:21

And the scribes and Pharisees began to consider, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" The scribes speak the truth, because no one can forgive sins except God, who also forgives through those to whom He has granted the power to forgive. And therefore Christ is proved to truly be God, because He can forgive sins as God. They truly bear witness to God, but by denying the person of Christ, they are deceived. Thus, the Jews err, who believe that Christ is both God and capable of forgiving sins, but do not believe that Jesus is the Christ. But the Arians err much more foolishly, who, though conquered by the words of the Gospel that Jesus is the Christ and is able to forgive sins, do not dare to deny it, yet nevertheless do not fear to deny that He is God. But He, desiring to save the unfaithful, and by the knowledge of hidden things and the power of His works, manifests that He is God.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:22

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

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:23

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

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:24

But that you may know that the Son of Man has power on earth to forgive sins. If He is also God, according to the well-known testimony of Isaiah, who blots out our iniquities (Psalm 50), and the Son of Man has the power on earth to forgive sins (Matthew 9), therefore He Himself is both God and the Son of Man, so that Christ as man by the power of His divinity can forgive sins, and the same Christ as God can die for sinners through the frailty of His humanity.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:24

He says to the paralytic: I say to you, rise; take up your bed, and go into your house. Spiritually to rise from the bed is to draw the soul away from carnal desires, where it lay sick. To take up the bed is to deprive the flesh itself, thus corrected by the reins of continence, of earthly delights by the hope of heavenly rewards. For the same bed that is washed every night by David, that is, chastised with a worthy flood of penitence for the stains of each sin. But taking up the bed and going to the house is to return to paradise. For that is the true home, which first received man, not lost by right but by fraud, and finally restored by Him who owed nothing to the fraudulent enemy. Alternatively, the one who was sick returns home with the bed when the soul, having received the remission of sins, returns with the body itself for the inward custody, lest after forgiveness it commits something for which it might justly be struck again.

Source: On the Gospel of Luke

[AD 397] Ambrose of Milan on Luke 5:25-26

What is this bed which he is commanded to take up, as he is told to rise? It is the same bed which was washed by David every night, the bed of pain on which our soul lay sick with the cruel torment of conscience. But if anyone has acted according to Christ’s teaching, it is already not a bed of pain but of repose. Indeed, through the compassion of the Lord, who turns for us the sleep of death into the grace of delight, that which was death begins to be repose. Not only is he ordered to take up his bed, but also to go home to his house, that is, to return to Paradise. That is our true home which first fostered man, lost not lawfully, but by deceit. Therefore, rightfully is the home restored, since he who would abolish the obligation of deceit and reform the law has come.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.14

[AD 444] Cyril of Alexandria on Luke 5:25-26

A place still remains open for disbelief when it is said, “Your sins are forgiven you”—for people cannot see the forgiven sins with the eyes of the body. By contrast, the putting off of the disease and the paralytic’s rising up and walking carries with it a clear demonstration of a godlike power. Jesus adds, “Rise, take up your bed and go home.” And he returned to his house, delivered from the infirmity from which he had so long suffered. This very fact proves that the Son of man has power on earth to forgive sins. But to whom does he refer when he says this? Himself only, or us too? Both the one and the other are true. For he forgives sins as the incarnate God, the Lord of the law. We too have received from him this splendid and most admirable grace. He has crowned human nature with this great honor also, having even said to the holy apostles, “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” And again, “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” And what is the occasion on which we find him speaking this to them? It was after he had trampled on the power of death and risen from the grave, when he breathed on them and said, “Receive the Holy Spirit.” After he had made them partakers of his nature and bestowed upon them the indwelling of the Holy Spirit, he also made them sharers of his glory, by giving them power both to remit and to bind sins. And as we have been commanded to perform this very act, how much more must he himself remit sins, when he gives to others authority to enable them to do so?

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 735] Bede on Luke 5:25

And immediately rising up before them, he took up the bed on which he lay, and went to his house glorifying God, etc. Wondrous is the power of divine potency, where no delay of time intervenes, the health commanded by the Savior follows swiftly. Rightly those who were present, condemning the darts of blasphemy, converted their astonished hearts to the praise of such great majesty.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:27

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

Source: Against Marcion Book IV

[AD 379] Basil of Caesarea on Luke 5:27-32

(Reg. fus. tract. 8.) He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.

Source: Catena Aurea by Aquinas

[AD 395] Gregory of Nyssa on Luke 5:27-32

Or, He means that the sound and righteous need no physician, i. e. the angels, but the corrupt and sinners, i. e. ourselves do; since we catch the disease of sin, which is not in heaven.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 5:27-32

Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.

For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.

This was the voice of the Devil. This was the first word the Serpent uttered to Eve, Yea hath God said, Ye shall not eat. (Gen. 3:1) So they diffuse the poison of their father.

But how does God love righteousness, and David has never seen the righteous man forsaken, if the righteous are excluded, the sinner called; unless you understand that He meant by the righteous those who boast of the law, (Ps. 11:7, Ps. 37:25.) and seek not the grace of the Gospel. Now no one is justified by the law, but redeemed by grace. He therefore calls not those who call themselves righteous, for the claimers to righteousness are not called to grace. For if grace is from repentance, surely he who despises repentance renounces grace.

But He calls those sinners, who considering their guilt, and feeling that they cannot be justified by the law, submit themselves by repentance to the grace of Christ.

But he who receives Christ into his inner chamber, is fed with the greatest delights of overflowing pleasures. The Lord therefore willingly enters, and reposes in his affection; but again the envy of the treacherous is kindled, and the form of their future punishment is prefigured; for while all the faithful are feasting in the kingdom of heaven, the faithless will be cast out hungry. Or, by this is denoted the envy of the Jews, who are afflicted at the salvation of the Gentiles.

At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Luke 5:27-32

(Hom. 30. in Matt.) Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that he might tell it to his friends.

(ubi sup.) But the Lord honoured Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit down to meat with him alone, but with many, as it follows, And there was a great company of Publicans and others that sat down with them. For the publicans came to Levi as to their colleague, and a man in the same line with themselves, and he too glorying in the presence of Christ, called them all together. For Christ displayed every sort of remedy, and not only by discoursing and displaying cures, or even by rebuking the envious, but also by eating with them, He corrected the faults of some, thereby giving us a lesson, that every time and occasion brings with it its own profit. But He shunned not the company of Publicans, for the sake of the advantage that might ensue, like a physician, who unless he touch the afflicted part cannot cure the disease.

(ubi sup.) But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c.

(ubi sup.) But our Lord refutes all their charges, showing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said unto them, They that are whole need not a physician; in which He reminds them of their common infirmities, and shows them that they are of the number of the sick, but adds, He is the Physician. It follows, I came not to call the righteous, but sinners to repentance. As if He should say, So far am I from hating sinners, that for their sakes only I came, not that they should remain sinners, but be converted and become righteous.

Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. (Gen. 3:22.) But that there was none righteous upon the earth St. Paul shows, saying, All have sinned, and need the grace of God. (Rom. 3:23.)

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:27-32

(de con. Ev. l. ii. c. 26.) After the healing of the sick of the palsy, St. Luke goes on to mention the conversion of a publican, saying, And after these things, he went forth, and saw a publican of the name of Levi, sitting at the receipt of custom. This is Matthew, also called Levi.

(de con. Ev. lib. ii. c. 27.) Now St. Luke seems to have related this somewhat different from the other Evangelists. For he does not say that to our Lord alone it was objected that He eat and drank with publicans and sinners, but to the disciples also, that the charge might be understood both of Him and them. But the reason that Matthew and Mark related the objection as made concerning Christ to His disciples, was, that seeing the disciples ate with publicans and sinners, it was the rather objected to their Master as Him whom they followed and imitated; the meaning therefore is the same, yet so much the better conveyed, as while still keeping to the truth, it differs in certain words.

(ubi sup.) Hence He adds, to repentance, which serves well to explain the passage, that no one should suppose that sinners, because they are sinners, are loved by Christ, since that similitude of the sick plainly suggests what our Lord meant by calling sinners, as a Physician, the sick, in order that from iniquity as from sickness they should be saved.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:27-32

For Levi had been a publican, a rapacious man, of unbridled desires after vain things, a lover of other men's goods, for this is the character of the publican, but snatched from the very worship of malice by Christ's call. Hence it follows, And he said unto him, Follow me. He bids him follow Him, not with bodily step, but with the soul's affections. Matthew therefore, being called by the Word, left his own, who was wont to seize the things of others, as it follows, And having left all, he rose, and followed him.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:27-28

Levi was a publican, a man greedy for dirty money, filled with an uncontrolled desire to possess, careless of justice in his eagerness to have what did not belong to him. Such was the character of the publicans. Yet he was snatched from the workshop of sin itself and saved when there was no hope for him, at the call of Christ the Savior of us all. For Jesus said to him, “ ‘Follow me.’ And he left all and followed him.” What most wise Paul says is true: “that Christ came to save sinners.” Do you see how the only-begotten Word of God, having taken upon him the flesh, transferred to himself the devil’s goods?

Source: COMMENTARY ON LUKE, HOMILY 12

[AD 735] Bede on Luke 5:27-32

Now Luke and Mark, for the honour of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation because of the enormity of his sins, when he himself was changed from a publican to an Apostle.

Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:27

And after these things, he went out and saw a tax collector named Levi sitting at the tax office, and he said to him: Follow me. The same Levi who is Matthew, but Luke and Mark, out of respect and honor for the evangelist, did not want to use the common name. However, Matthew himself, according to what is written, "A righteous man accuses himself" (Prov. XVIII), at the beginning of his own discourse calls himself Matthew and a tax collector: so that readers understand that no one who has been converted should despair of salvation, since he himself changed suddenly from a tax collector into an apostle, from a toll collector into an evangelist. And leaving everything behind, he arose and followed him. Understanding truly what it means to follow the Lord, Matthew leaves everything and follows him. To follow is to imitate. Therefore, that he might follow poor Christ not so much in step as in affections, he left behind his own goods who used to seize others' property, and giving us the perfect example of renouncing the world, not only did he leave the profits of the tax office, but also disregarded the danger that could come from the rulers of the world, because he had left behind the incomplete and disorganized accounts of the taxes. For he was so driven by the desire to follow the Lord, that he did not retain for himself any regard or thought for this life. Because of this, deservedly, while diligently abandoning human affairs, he earned the reward to be a faithful steward of the Lord's talents.

Source: On the Gospel of Luke

[AD 1107] Theophylact of Ohrid on Luke 5:27-32

And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.

Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at the receipt of custom, and not stirring himself to greater wickedness, He calls him that he might be snatched from the evil, and follow Jesus, and receive the Lord into the house of his soul.

Source: Catena Aurea by Aquinas

[AD 215] Clement of Alexandria on Luke 5:29

And He does not bid them part with their property, but, applying the just and removing the unjust judgment, He subjoins, "To-day salvation has come to this house, for as much as he also is a son of Abraham."

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?

[AD 220] Tertullian on Luke 5:29

Source: On Idolatry

[AD 397] Ambrose of Milan on Luke 5:29-32

Then follows the spiritual calling of the tax collector, whom he orders to follow him not by steps of the body but by character of the mind. Matthew once greedily embezzled from fishermen the profits they earned from hard labor and dangers. When he was called, he abandoned his office, which was to rob others of their money. Yes, he left that shameful seat, to walk totally in the footsteps of the Lord with his mind. He also prepared a great feast, because he who receives Christ in the house inside him eats the finest foods—plentiful pleasures. So the Lord enters willingly and reclines in the character of one who has believed.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.16

[AD 397] Ambrose of Milan on Luke 5:29-32

People are hungry when Christ is absent and they lack the abundance of good desserts. Truly, one for whom his own virtue suffices for pleasure, who receives Christ in his own home, prepares a great feast. It is a spiritual banquet of good works, at which the rich people go without and the poor one feasts. It says, “The sons of the Bridegroom cannot fast while the Bridegroom is with them.”

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.19

[AD 444] Cyril of Alexandria on Luke 5:29-32

But for what reason do the Pharisees blame the Savior for eating with sinners? Because it was the law to distinguish between the holy and the profane, that is, holy things were not to be brought into contact with things profane. They made the accusation therefore as if they were vindicating the law. Yet it really was envy against the Lord and readiness to find fault. But he shows them that he is present now, not as a judge but as a physician. He performs a proper function of the physician’s office, being in the company of those in need to be healed. But no sooner had they received an explanation of their first accusation than they bring forward another, finding fault because his disciples did not fast. They wished to use this charge as an opportunity to accuse Christ.

Source: COMMENTARY ON LUKE, HOMILIES 21-22

[AD 735] Bede on Luke 5:29

And Levi made him a great feast in his house. He who receives Christ within his home is nourished with the greatest joys far surpassing pleasures. Thus the Lord gladly enters and reclines in the affection of the one who has believed, and this is the spiritual feast of good works, which the rich crowd lacks, and the poor one feasts on.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:29

And there was a great crowd of tax collectors and others who were reclining with them. They had seen a tax collector converted from sins to better things, finding a place of repentance, and because of this they too do not despair of salvation.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:29-32

“I have not come to call the just but sinners” can also be properly understood in this way. He has not called those who, wishing to establish their own justice, have not been made subject to the justice of God. He calls those who, being conscious of their weakness, are not ashamed to confess that we have all offended in many things. In them too is fulfilled his saying that he had not come to call the just but sinners. That is, he does not call the exalted but the humble. He does not call those puffed up about their own justice but those showing themselves devotedly subject to the one who justifies the wicked. Such people, when they are converted, bear witness with a sincere heart that they must not be regarded as just, but sinners.It is a pleasure to remember, beloved, … to what a height of justice the Lord fetched Matthew, whom he chose out of his tax collecting activities in order to increase for sinners their hope of forgiveness. The apostolic band into which he was incorporated teaches what kind of person he became.

Source: Homilies on the Gospels 1.21

[AD 735] Bede on Luke 5:30

And the Pharisees and their scribes murmured, saying to His disciples: Why do you eat and drink with publicans and sinners? While publicans were dining with the Lord, the Pharisees murmuring boasted about fasting. Here is first declared how great is the distance between the law and grace. Because those who follow the law endure the eternal hunger of a fasting mind. But those who have received the word in the innermost parts of the soul, being refreshed by heavenly nourishment and the abundance of the fountain, cannot hunger and thirst. Then the type of future retribution is prefigured, when the perfidy of the proud will be tormented by fasting, while the chosen are feasting with Christ. To whom it is said, Prostitutes and publicans will precede you in the kingdom of God (Matt. XXI). And if through the election of Matthew the faith of the gentiles is expressed, who previously were greedy for worldly gains, but now refresh the body of Christ with diligent devotion, it undoubtedly indicates the arrogance of the Pharisees, the jealousy of the Jews, tormented by the salvation of the gentiles.

Source: On the Gospel of Luke

[AD 202] Irenaeus on Luke 5:31

Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient's whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance."

Source: Against Heresies Book III

[AD 220] Tertullian on Luke 5:31

He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick." For since by "those that are sick" he meant that the heathens and publicans should be understood, whom he was choosing, he affirmed of the Jews that they were "whole" for whom he said that a physician was not necessary.

Source: Against Marcion Book IV

[AD 220] Tertullian on Luke 5:31

He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined, since He says, "I am come to save that which was lost; " although sinful, since He says, "I desire rather the salvation of the sinner than his death; " although condemned, for says He, "I shall wound, and also heal.

Source: On the Resurrection of the Flesh

[AD 735] Bede on Luke 5:31

And Jesus, answering, said to them: Those who are well do not need a physician, but those who are sick. I have not come to call the righteous, but sinners to repentance. He castigates the scribes and Pharisees, who, considering themselves just, avoided the company of sinners. For he calls himself a physician who, by a marvelous method of healing, was wounded for our iniquities, and by his bruises we are healed (Isa. LIII). He calls those healthy and righteous who, ignorant of God's righteousness and wanting to establish their own, are not subject to the righteousness of God, who, presuming from the law, do not seek the grace of the Gospel. On the other hand, he calls sick and sinners those who, defeated by the consciousness of their own frailty, and seeing that they cannot be justified by the law, submit themselves to Christ's grace by repenting. Here it is shown at the same time that publicans have come to Jesus performing repentance, not remaining in their former sins, as the Pharisees and scribes murmured: and Jesus himself also deigned to go to the feasts of sinners to have the opportunity of teaching and offering spiritual food to his hosts. Finally, while it is frequently described that he went to banquets, nothing else is reported except what he did there, what he taught, so that both the humility of the Lord in going to sinners and the power of his teaching in the conversion of penitents might be shown.

Source: On the Gospel of Luke

[AD 140] Pseudo-Clement on Luke 5:32

And another Scripture says, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing, [Matthew 18:11] and has saved many by coming and calling us when hastening to destruction.

Source: Second Epistle To The Corinthians (Pseudo-Clement)

[AD 220] Tertullian on Luke 5:33

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

Source: On Fasting

[AD 373] Ephrem the Syrian on Luke 5:33-35

During the entire period that our Lord was in the midst of the world, he compared it with a bridal chamber and himself with the bridegroom. For the bridal guests cannot fast while the bridegroom is with them. …He called his disciples bridal guests because they are members of the church, and ministers of the feast, and heralds who invite those who sit at table.

Source: COMMENTARY ON TATIAN’S DIATESSARON 5.22A-22B

[AD 379] Basil of Caesarea on Luke 5:33-39

The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.

Source: Catena Aurea by Aquinas

[AD 395] Gregory of Nyssa on Luke 5:33-39

(Orat. de Deit. Filii et SS.) For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. (Sap. 1:4.)

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 5:33-39

At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.

Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ.

But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you alway, even unto the end of the world? But no one can take Christ away from you, unless you take yourself away from Him.

Lastly, it is spoken of the fast of the soul, as the context shows, for it follows, But he said, No man putteth a piece of a new garment upon an old. He calleth fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. (Col. 3:9.) In the same manner we have a series of precepts not to mix up the actions of the old and new man.

The weakness of man's condition is exposed when our bodies arc compared to the skins of dead animals.

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on Luke 5:33-35

“But the days will come when the Bridegroom shall be taken from them.” Which are these days in which Christ is taken from us, especially when he himself has said, “I shall be with you, even to the end of the world,” when he has said, “I will not leave you orphans”?11 For it is certain that if he were to leave us, we could not be saved. None can take Christ from you, unless you take yourself away. Your boasting will not take you away, nor arrogance, nor may you presume on the law for yourself. “For he came not to call the righteous, but sinners.” … The righteous are those who do not strike him who strikes them, who love their enemy. If we do not endure thus, the opposite is found. “I came not to call the righteous.” Christ does not call those who say they are righteous, for not knowing God and seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. Therefore the usurpers of righteousness are not called to grace. For if grace comes from penitence, surely one who scorns penitence renounces grace. Those who make themselves out to be holy will be wounded. The Bridegroom is taken from them. Neither Caiaphas nor Pilate took Christ from us. We cannot fast, because we have Christ, and we feast on the body and blood of Christ. For how does he who does not hunger seem to fast? How does he who does not thirst seem to fast? Then, how can he who drinks Christ thirst when he himself said, “Whosoever shall drink of the water that I will give him shall be thirsty no more”? Then what follows will declare the saying to concern the fasting of the spirit.

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.20-22

[AD 397] Ambrose of Milan on Luke 5:33-35

Then in this passage, fasting represents the old garment that the apostle thought should be taken off. He said, “Strip yourselves of the old man with his deeds,” so that we may put on the new man, which is renewed by the sanctification of baptism. Then the series of teachings is suited to the same garment, lest we mix the deeds of the old and the new man, when the physical exterior performs the works of the flesh. The inner man, which is reborn, should not have the varied appearance of old and new actions but be the same color as Christ. With zeal of mind, it should imitate him for whom he was cleansed by baptism. So let the discolored coverings of the mind, which are displeasing to the Bridegroom, be absent, for one who has not a wedding garment is displeasing to him. What can please the Bridegroom, except peace of spirit, purity of heart and clarity of mind?

Source: EXPOSITION OF THE GOSPEL OF LUKE 5.23

[AD 407] John Chrysostom on Luke 5:33-39

(Hom. 30. in Matt.) As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Luke 5:33-39

(de Con. Ev. l. ii. c. 27.) Now Luke evidently relates that this was spoken not by men of themselves, but by others concerning them. How then does Matthew say, Then came unto him the disciples of John, saying, Why do we and the Pharisees fast; unless that they themselves also came, and were all eager, as far as they were able, to put the question to Him?

(de Qu. Ev. l. ii. q. 18.) Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His disciples did not fast, answered as to each fast. And first of the fast of tribulation; for it follows, And he said unto them, Can ye make the children of the bridegroom fast when the bridegroom is with them?

(de Con. Ev. ii. c. 27.) Now this which Luke alone mentions, Ye cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they were about to kill the Bridegroom.

(de Qu. Ev. ii. qu. 18.) As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit.

(ubi sup.) Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says they are as old garments, to which a new piece of cloth is most unsuitably sewed on, i. e. any part of the doctrine which relates to the soberness of the new life; for if this takes place, the very doctrine itself also is in a measure divided, for it teaches a general fast not from pleasant food only, but from all delight in temporal pleasures, the part of which that appertains to food He said ought not to be given to men still devoted to their old habits, for therein seems to be a rent, and it agreeth not with the old. He says also, that they are like to old skins, as it follows, And no one putteth wine into old skins.

(ubi sup.) But the Apostles are compared to old skins, who are more easily burst with new wine, i. e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be spilled. But they were new skins at that time, when after the ascension of the Lord they received the Holy Spirit, when from desire of His consolation they were renewed by prayer and hope. Hence it follows, But the new wine must be put into new bottles, and both are preserved.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:33-39

As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to show that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence it follows, Why do the disciples of John fast, but thine eat, &c. (Lev. 15, prævaricationis.) As if they said, Ye eat with publicans and sinners, whereas the law forbids to have any fellowship with the unclean, but compassion comes in as an excuse for your transgression; why then do ye not fast, as they are wont to do who wish to live according to the law? But holy men indeed fast, that by the mortification of their body they may quell its passions. Christ needed not fasting for the perfecting of virtue, since as God He was free from every yoke of passion. Nor again did His companions need fasting, but being made partakers of His grace without fasting they were strengthened in all holy and godly living. For when Christ fasted for forty days, it was not to mortify His passions, but to manifest to carnal men the rule of abstinence.

For the showing forth of our Saviour in this world was nothing else but a great festival, (πανήγυρις) spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The children of the Bridegroom then are found to be those who have been called by Him through a new and evangelical discipline, but not the Scribes and Pharisees, who observe only the shadow of the law.

Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction, But the days shall come when the Bridegroom shall be taken from them, and then shall they fast in those days.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Luke 5:33-35

For all things are good in their season, but what is the meaning of the Bridegroom being taken away from them? It is his being taken up into heaven.

Source: COMMENTARY ON LUKE, HOMILIES 21-22

[AD 735] Bede on Luke 5:33-39

For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined.

Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervour of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel.

But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desireth new, for he saith, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.

Source: Catena Aurea by Aquinas

[AD 735] Bede on Luke 5:33

But they said to him, "Why do the disciples of John fast often, and make supplications, likewise also the Pharisees; but yours eat and drink?" Matthew reports that the disciples of John themselves said this to the Savior, whence it is clear that both groups combined to question him with this. Here, the disciples of John are especially to be reproved, not only for the boastfulness of their fasting but also because they malign what they knew to be taught by their master, and they joined with the Pharisees who they knew were condemned by him. Spiritually, however, the disciples of John and the Pharisees fast, but the disciples of Christ eat and drink, because whether one follows the works of the law or the traditions of men, or even receives the preaching of Christ with the ear of the body alone, abstaining from spiritual goods, they waste away with a fasting heart. But he who faithfully incorporates with the members of Christ out of love cannot fast, because he feasts on his flesh and blood.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:33

Alternatively: John drinks neither wine nor strong drink; the Lord eats and drinks with publicans and sinners, because he increases merit through abstinence, where there is no strength of nature. The Lord, however, to whom it naturally belonged to forgive sins, why would he avoid those whom he could make purer by the abstainers? But Christ also fasted, so that you might not avoid the commandment. He ate with sinners, so that you might see grace and recognize power.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:34

But as it is, while modestly giving a reason why "the children of the bridegroom are unable to fast during the time the bridegroom is with them," but promising that "they should afterwards fast, when the bridegroom was taken away from them," He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time.

Source: Against Marcion Book IV

[AD 735] Bede on Luke 5:34

To whom he himself said: Can you make the wedding guests fast while the bridegroom is with them? But days will come, and when the bridegroom is taken away from them, then they will fast in those days. The bridegroom is Christ, the bride is the Church. From this holy and spiritual union, the apostles were created. Hence, Mark the evangelist rightly calls them children of the wedding, not only of the bridegroom but also of the bride, wishing it to be understood that through the baptismal regeneration, they were taken into the right of divine generation. They cannot fast or mourn as long as they see the bridegroom in the chamber and know that he is with the bride. But when the wedding is over, and the time of the passion and resurrection arrives, then the children of the bridegroom will fast. However, Luke did not say like the others: Can the children of the bridegroom or the wedding fast or mourn, but can you make the children of the bridegroom fast (Luke 5)? He elegantly hinted that those who were speaking were the ones who would make the children of the bridegroom mourn and fast, since they were the ones who would kill the bridegroom. It is to be noted that this mourning of the absence of the bridegroom is not only now, that is, after the death and resurrection of the same bridegroom, but before his incarnation throughout the whole time of this age. For the early times of the Church, before the birth of the Virgin, had saints who desired the advent of the incarnation of Christ. But these times, since he ascended into heaven, have saints who desire his manifestation to judge the living and the dead. Nor did this desirable mourning of the Church rest somewhat, except as long as he was here with the disciples in the flesh. According to the laws of tropology, it is to be known that as long as the bridegroom is with us, we are in joy, and neither can we fast nor mourn. But when he has departed and fled from us because of sins, then fasting is to be proclaimed, then mourning is to be received.

Source: On the Gospel of Luke

[AD 202] Irenaeus on Luke 5:36

One God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: "No man putteth a piece of a new garment upon an old one, nor do they put new wine into old bottles."

[AD 220] Tertullian on Luke 5:36

The Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself.

Source: On Prayer

[AD 444] Cyril of Alexandria on Luke 5:36-39

Those who live according to the law cannot receive the institutions of Christ. These institutions cannot be admitted into the hearts of such as have not as yet received the renewing by the Holy Spirit. The Lord shows this by saying that a tattered patch cannot be put upon a new garment, nor can old skins hold new wine. The first covenant has grown old, nor was it free from fault. Those, therefore, who adhere to it and keep at heart the antiquated commandment have no share in the new order of things in Christ. In him all things are become new, but their mind being decayed, they have no harmony or point of mutual agreement with the ministers of the new covenant.

Source: COMMENTARY ON LUKE, HOMILIES 21-22

[AD 735] Bede on Luke 5:36

He also spoke a parable to them: No one puts a piece from a new garment on an old one; otherwise, he will tear the new, and the piece from the new will not match the old. When the Lord was asked why his disciples did not fast, he replied that those still carnal, not yet strengthened by the faith in his passion and resurrection, could not bear the stricter fasting and continence commands, lest through excessive austerity, they lose even the faith they seemed to have. Therefore, he refers to his disciples as old garments, to which a new patch is sewn inappropriately, that is, any part of the doctrine that pertains to the moderation of a new life. Because if this is done, even the doctrine will somehow be torn, whose part about the fasting of food is inappropriately given. That doctrine teaches general fasting, not only from the desire for food but from all delight in temporal joys, the patch of which, that is, a part concerning food, he says should not be imparted to men still given to old habits. Because it seems that there would be a tearing, and it does not match the old.

Source: On the Gospel of Luke

[AD 735] Bede on Luke 5:37

And no one puts new wine into old wineskins; otherwise, the new wine will burst the skins; it will be spilled, and the skins will be ruined. But new wine must be put into new skins, and both are preserved. He also compares them to old wineskins, which, with new wine—that is, spiritual precepts—would burst more easily than they could contain it. But they will be like new wineskins, when after the Lord's ascension, they are renewed with the desire for his consolation by praying and hoping. Then they received the Holy Spirit, which filled them to speak in all tongues; from the Jews who did not understand, it was truthfully attested: These men are full of new wine. For new wine in new wineskins meant the fervor of the Holy Spirit filling spiritual hearts. Alternatively. A teacher must beware not to commit the secrets of the new mysteries to souls not yet renewed, but persisting in the old malice.

Source: On the Gospel of Luke

[AD 220] Tertullian on Luke 5:39

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

Source: The Prescription Against Heretics

[AD 735] Bede on Luke 5:39

And no one having drunk old wine, immediately desires new, for he says, "The old is better." This signifies the Jews, to whom, being steeped in the dregs of an old way of life, the precepts of new grace had become tainted. For indeed, being defiled by the traditions of their ancestors, they were by no means able to perceive the sweetness of spiritual words.

Source: On the Gospel of Luke