Augustine of Hippo — Commentary on Scripture

And when the devil had ended all the temptation, he departed from him for a season.

When the Lord had been tempted with this triple temptation—because in all the allurements of the world these three are to be found, either pleasure or curiosity or pride—what did the Evangelist say? After the devil had concluded every temptation—every kind, but of the alluring sort—there remained the other sort of temptation, by harsh and hard treatment, savage treatment, atrocious and ferocious treatment. Yes, there remained the other sort of temptation. The Evangelist knew this, knew what had been carried out, what remained, and so he said, “After the devil had completed every temptation, he departed from him until the time.” He departed from him in the form, that is, of the insidious serpent. He is going to come in the form of the roaring lion. The one who will trample on the lion and the cobra will conquer him. Satan will return. He will enter Judas and will make him betray his master. He will bring along the Jews, not flattering now, but raging. Taking possession of his own instruments, he will cry out with the tongues of all of them, “Crucify him, crucify him!” That Christ was…

When the Lord had been tempted with this triple temptation—because in all the allurements of the world these three are to be found, either pleasure or curiosity or pride—what did the Evangelist say? After the devil had concluded every temptation—every kind, but of the alluring sort—there remained the other sort of temptation, by harsh and hard treatment, savage treatment, atrocious and ferocious treatment. Yes, there remained the other sort of temptation. The Evangelist knew this, knew what had been carried out, what remained, and so he said, “After the devil had completed every temptation, he departed from him until the time.” He departed from him in the form, that is, of the insidious serpent. He is going to come in the form of the roaring lion. The one who will trample on the lion and the cobra will conquer him. Satan will return. He will enter Judas and will make him betray his master. He will bring along the Jews, not flattering now, but raging. Taking possession of his own instruments, he will cry out with the tongues of all of them, “Crucify him, crucify him!” That Christ was the conqueror there, why should we be surprised? He was almighty God.

Luke 4:23

And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.

(de Cons. Ev. lib. ii. 42.) But since St. Luke mentions that great things had been already done by Him, which he knows he had not yet related, what is more evident than that he knowingly anticipated the relation of them. For he had not proceeded so far beyond our Lord's baptism as that he should be supposed to have forgotten that he had not yet related any of those things which were done in Capernaum.

Luke 5:1

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,

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 suffe…

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.

Luke 5:3

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.

(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.

Luke 5:6-7

And when they had this done, they inclosed a great multitude of fishes: and their net brake.

(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.

Luke 5:8

When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.

(de Quaest. 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.

Luke 5:10

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.

(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…

(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.

Luke 5:11

And when they had brought their ships to land, they forsook all, and followed him.

(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.

Luke 5:14

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.

(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.

Luke 5:18-19

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.

(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.

Luke 5:19

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.

(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.

Luke 5:20

And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

(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.

Luke 5:24-25

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.

(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.

Luke 5:27

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.

(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.

Luke 5:30

But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

(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.

Luke 5:32

I came not to call the righteous, but sinners to repentance.

(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.

Luke 5:33

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?

(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?

Luke 5:34-35

And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?

(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.

Luke 5:36

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.

(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.

Luke 5:37-38

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.

(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.