Bede

And he entered again into the synagogue, etc. The man who had a withered hand indicates the human race withered in the fertility of good works, but cured by the Lord's compassion. His right hand, which had withered in the first parent when plucking the forbidden tree's fruit, was restored to the health of good works’ juices by the Redeemer's grace when He stretched out innocent hands on the tree of the cross. And fittingly, the hand was withered in the synagogue, because where the gift of knowledge is greater, there the danger of inexcusable guilt is more severe. And they watched him whether he would heal on the Sabbath, that they might accuse him. Because the Master had excused the breaking of the Sabbath which they blamed in the disciples by a likely example, now they want to accuse the very Master by watching, so that if He heals on the Sabbath, they may charge Him with transgression; if He does not heal, they may accuse Him of cruelty or impotence. And he said to the man with the withered hand: Stand forth. And he says to them: Is it lawful on the Sabbaths to do good or to do harm? The Lord, predicting the calumny the Jews with faithless minds had prepared for Him, reproaches them because they violated the precepts of the law by a wrongful interpretation, thinking even from good works to rest on the Sabbath, while the law commands abstention from evil, saying: You shall not do any servile work on it, that is sin. For everyone who commits sin is a servant of sin. By this precept, He also foreshadows the form of the future age in the present: where those who have done good through the six ages of this world, will have rest in the seventh age, not from good works, but only from evil. For even if secular works rest, nevertheless the act of good work in the praise of God is not idle. To save a life or to kill? This is, to heal a man, or not? It is the same as He had said before, To do good or to do harm? Not that the supremely good God can be the author of evil or perdition for us, but that Scripture customarily speaks of not saving as killing. Just as He is said to have hardened Pharaoh's heart, not that He made a soft heart hard, but that He did not mercifully soften it, hardened by preceding merits. And when we pray, Lead us not into temptation (Matt. VI), by immediately adding, But deliver us from evil, we plainly are taught that to lead into temptation by Him is nothing other than not to free from evil, and to destroy a soul is not to save from perdition. If anyone is moved, why the Lord, when He was about to heal a body, asked about the salvation of the soul, let him understand either that the soul by the custom of Scriptures is put for the man, as it is said: These are the souls which came out of the loins of Jacob (Exod. I), or that these miracles were done for the sake of the soul’s salvation, or that this healing of the hand signified the salvation of the soul, which, ceasing from good works (as I have said), seemed to have a withered right hand. But they were silent. And looking around at them with anger, grieved at the hardness of their hearts, He said to the man: Stretch forth your hand. And he stretched it out; and his hand was restored. The withered hand is ordered to be stretched out for healing, because in no better order is the fruitless weakness of the soul cured than by the largesse of alms. Therefore John the Baptist, when questioned by the crowds about what they should do so as not to be cast into fire like withered trees, commanded only this: He who has two coats, let him give to him who has none; and he who has food, let him do likewise (Luke III). And in Ecclesiasticus it is said: Son, let not your hand be stretched out to take, but drawn back when it comes to giving (Eccli. IV). For in vain does he stretch out his hands to God in prayer for sins, who does not extend them to a begging widow to confer a benefit.

(in Marc. i. 14) For, since He had defended the breaking of the sabbath, which they objected to His disciples, by an approved example, now they wish, by watching Him, to calumniate Himself, that they might accuse Him of a transgression, if He cured on the sabbath, of cruelty or of folly, if He refused. It goes on: And he saith unto the man which had the withered hand, Stand in the midst.

(ubi sup.) And anticipating the calumny of the Jews, which they had prepared for Him, He accused them of violating the precepts of the law, by a wrong interpretation. Wherefore there follows: And he saith unto them, Is it lawful to do good on the sabbath-day, or to do evil? And this He asks, because they thought that on the sabbath they were to rest even from good works, whilst the law commands to abstain from bad, saying, Ye shall do no servile work therein; (Levit. 23:7) that is, sin: for Whosoever committeth sin is the servant of sin. (John 8:34) What He first says, to do good on the sabbath-day or to do evil, is the same as what He afterwards adds, to save a life or to lose it; that is, to cure a man or not. Not that God, Who is in the highest degree good, can be the author of perdition to us, but that His not saving is in the language of Scripture to destroy. But if it be asked, wherefore the Lord, being about to cure the body, asked about the saving of the soul, let him understand either that in the common way of Scripture the soul is put for the man; as it is said, All the souls that came out of the loins of Jacob; (Exodus 1:5) or because he did those miracles for the saving of a soul, or because the healing itself of the hand signified the saving of the soul.

(ubi sup.) But mystically, the man with a withered hand shows the human race, dried up as to its fruitfulness in good works, but now cured by the mercy of the Lord; the hand of man, which in our first parent had been dried up when he plucked the fruit of the forbidden tree, through the grace of the Redeemer, Who stretched His guiltless hands on the tree of the cross, has been restored to health by the juices of good works. Well too was it in the synagogue that the hand was withered; for where the gift of knowledge is greater, there also the danger of inexcusable guilt is greater.

(in Marc. i. 15) The Pharisees, thinking it a crime that at the word of the Lord the hand which was diseased was restored to a sound state, agreed to make a pretext of the words spoken by our Saviour; wherefore it is said, And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. As if every one amongst them did not greater things on the sabbath day, carrying food, reaching forth a cup, and whatever else is necessary for meals. Neither could He, Who said and it was done, be convicted of toiling on the sabbath day.

(ubi sup.) Or else he calls Herodians the servants of Herod the Tetrarch, who on account of the hatred which their lord had for John, pursued with treachery and hate the Saviour also, Whom John preached. It goes on, But Jesus withdrew himself with his disciples to the sea; He fled from their treachery, because the hour of His passion had not yet come, and no place away from Jerusalem was proper for His Passion. By which also He gave an example to His disciples, when they suffer persecution in one city, to flee to another.

(ubi sup.) For the strangers followed Him, because they saw the works of His powers, and in order to hear the words or His teaching. But the Jews, induced solely by their opinion of His powers, in a vast multitude come to hear Him, and to beg for His aiding health; wherefore there follows, And he spake to his disciples, that they should wait, &c.

(ubi sup.) Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him, but also to praise His majesty; wherefore it goes on, And they cried out, saying, Thou art the Son of God. And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh. There follows, And he straitly charged them, that they should not make him known. (Ps. 50:16) For God said to the sinner, Why dost thou preach my laws? A sinner is forbidden to preach the Lord, lest any one listening to his preaching should follow him in his error, for the devil is an evil master, who always mingles false things with true, that the semblance of truth may cover the witness of fraud. But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord's coming out of the synagogue, and then retiring to the sea, He prefigured the salvation of the Gentiles, to whom He deigned to come through their faith, having quitted the Jews on account of their perfidy. For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea. (v. Cyprian. Ep. lxiii. Aug. de Civ. Dei, 20, 16.) Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, He delights to come to those who despise the glory of this world, and to dwell within them. Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.

And Jesus withdrew with his disciples to the sea. He withdrew as a man fleeing the snares of those who persecuted Him, because neither had His hour of suffering yet arrived, nor was the place of His suffering outside Jerusalem. He withdrew, fleeing from those who persecuted Him out of hatred; but He went to a place where He found many following Him out of love. For it is added: And a large crowd from Galilee and Judea followed Him, and from Jerusalem and Idumaea, and beyond Jordan, and those around Tyre and Sidon, a great multitude, hearing what He was doing, came to Him. Behold, the Pharisees and Herodians, namely the teachers of the people and the king's ministers, sought to destroy the Lord with unanimous counsel. But the unlearned crowd and the masses gathered from everywhere followed Him with unanimous love. They, seeing the works of His virtues and hearing the words of His teaching, wanted to learn nothing more than to persecute Him. These, led only by the reputation of His virtues, came in a great throng to hear Him and to demand the help of salvation. Hence, they soon deserved to achieve the effect of their will and desire, with many healed by the Lord, as is read in the following. Where He also set an example for His followers, if they suffered persecution in one city, to flee to another. Finally, Paul, instructed by the Lord's example and precept, fled from Damascus, where he was threatened by the snares of the wicked. But having left there, he found countless people elsewhere who followed him to piety. Truly according to the laws of allegory, the Lord in that He went out from the synagogue, withdrew to the sea, everywhere encountering a large multitude coming to Him to be healed and taught, manifestly prefigured our salvation, to whom He deigned to come through faith, leaving Judea due to their perfidy. Rightly indeed are the incredulous nations, long tossed by the diverse windings of errors, compared to the instability, bitterness, and darkness of the fluctuating sea. But the Lord came to the sea with His disciples, and a large crowd from various provinces followed Him, because the hearts of the nations came to Him as the Apostles preached. And after He kindly consecrated in them a home dear to Himself, He already received many coming to Him generously and granted them to possess the desired salvation. To them aptly fits what follows: And He told His disciples to have a small boat ready for Him because of the crowd, lest they crush Him. For He healed many, so that they pressed upon Him, that they might touch Him. The small boat serving the Lord on the sea is indeed the Church, gathered from the nations, and crossing the waves of the passing world by the virtue of a free mind. The more the bosom of the heart expands to receive the grace of its Creator, the higher it rises above all the volumes of transient things, as a small boat tossed by the winds on the waves of a swelling sea. However, there is a difference between compressing the Lord and touching Him. For he touches Him who receives His faith and love with a true heart. They compress Him who disturb the peace of those in whom the truth used to dwell with carnal thoughts or even deeds. Therefore, it is aptly said that those who touched Him were saved, because indeed true faith and love are accustomed to generate eternal salvation. Because of the crowd, lest they compress Him, the Lord ascended into a boat, because fleeing the troubled minds of the carnal, He rejoices to come and make His abode with those who have learned to despise both the fleeting glory and the abasement of the world.

"However many had plagues, unclean spirits, when they saw him, would fall down before him." Both groups would indeed fall down before the Lord, that is, both those who had plagues of physical infirmities and those who were afflicted by unclean spirits: but the sick, with a simple intention of obtaining health, and the demoniacs, or rather the demons dwelling in them, compelled by the force of divine fear, not only to fall down before him, but also to confess his majesty. For struck by the presence of his power, and exceedingly terrified, they dared not hide who they had already recognized was the Son of God. It is greatly to be wondered at, or rather deplored, the blindness of the Arians who, after the glory of his resurrection and ascension, after the faith of the Gospel had been spread throughout the whole world, after churches had been established among all nations, and the name of the Lord the Savior had been praised from the rising to the setting of the sun, suddenly deny that he is the Son of God, whom even the demons, while he was still clothed in mortal flesh, openly acknowledged to be the Son of God. For thus it continues: And they cried out, saying, 'You are the Son of God.' And he sternly ordered them not to make him known. But why he forbade unclean spirits to speak about him, the Psalmist makes clear, who says: To the sinner, however, God said, 'Why do you declare my statutes and take my covenant in your mouth? You hate discipline, and you cast my words behind you' (Psalm 49).

(in Marc. i. 16) After having forbidden the evil spirits to preach Him, He chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up into a mountain, &c. (Luke 6)

(ubi sup.) For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The mount also in which the Lord chose His Apostles, shows the lofty righteousness in which they were to be instructed, and which they were about to preach to men.

(ubi sup.) For as a sacrament of this the children of Israel once used to encamp about the Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of the whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost. It goes on: And he gave them power, &c. That is, in order that the greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.

(ubi sup.) And the reason that the Lord willed that he should at first be called otherwise, was that from the change itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. (1 Cor. 10:4) For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, (Matt. 5:14.) so also to Simon, who believed on the rock Christ, He gave the name of Rock.

(ubi sup.) We must connect this with what went before, He goeth up into a mountain, and calleth.

For Andrew is a Greek name, which means 'manly,' from ἀνὴδ, that is, man, for he manfully adhered to the Lord. There follows, And Philip.

(ubi sup.) But Thaddæus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle. There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.

And going up into the mountain, he called to himself those whom he wanted, and they came to him, and he made it so that there were twelve with him. That mountain on which the Lord chose the apostles signifies the height of justice, by which they were to be instructed and which they were to preach to men. For because he was going to send them to preach the Gospel of the heavenly kingdom, he rightly wished to remind them, by the height of the place where they were chosen, not to dissolve their mind in low desires, but always to raise it to desire and seek higher things. Thus also, intending to give the law to his former people, he appeared on a mountain; from the mountain he thundered what was to be done. Indeed, because it was not yet time to say: "Repent, for the kingdom of heaven is at hand" (Matt. 4), but only to say, "Honor your father and your mother so that you may live long on the land which the Lord your God is giving you" (Exod. 20), these same words, however, typically promise us the eternal kingdom, which is in the land of the living: the people could not approach the Lord speaking on the mountain, but heard from below what was being said, because they did not yet know how to ascend with a mind capable of understanding the mysteries being mentioned; Moses alone, because he had learned to hear the law spiritually, ascended the summit of the mountain where God was. It is well said, that ascending the mountain, the Lord called to himself those he wanted. For it was not by their choice and zeal, but by divine will and grace, that they were called to apostleship. Hence, he also says to them elsewhere: "You have not chosen me, but I have chosen you" (John 15).

And he made it so that there were twelve with him. Certainly, for the sake of the mystery of grace, so that they might commend the salvation of the world, which they were to preach by word, also by their number. Indeed, three times four makes twelve. And three times four are the apostles sent to preach, so that they might baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit through all the regions of the fourfold world. Whence it is also written concerning the holy city, Jerusalem, descending from heaven from God, that it had three gates on the east, and three gates on the north, and three gates on the south, and three gates on the west (Rev 21). Where it is shown figuratively that, with the apostles and their successors preaching, all the nations throughout the world would enter the Church in the faith of the Holy Trinity. In which sacrament as well, the children of Israel once encamped around the tabernacle, so that on every side, in a square, three tribes would remain (Num 1). For undoubtedly the early Church which was in Judea was, surrounded on all sides by believing nations from the whole world, going to set up spiritual camps to God in faith and confession of the Holy Trinity.

And he gave Simon the name Peter. Not now for the first time did he name Simon Peter, but long before when, as he was brought to him by his brother Andrew and looked at him, he said: You are Simon son of John; you shall be called Cephas, which means Peter (John I). But when the Evangelist wanted to list the names of the twelve apostles, he had to say Peter, he took care to briefly mention that he was not called this before, but that the Lord had so named him, although not then, but when John recorded the very words of the Lord, clearly making the listeners attentive. For if he had been called this before, you would not see the mystery of the rock in the same way, thinking that he was called so by chance, not by the providence of God. Therefore, he wanted him to be called something else first, so that from the very change of name, the vitality of the sacrament would be commended. The same Peter, then, in Greek or Latin, which is Cephas in Syrian. And in both languages, the name is derived from the rock: no doubt from that about which Paul says: And the rock was Christ (I Cor. X). For just as the true light, Christ, granted to the apostles to be called the light of the world, so also he bestowed on Simon, who believed in Christ the rock, the name of Peter. With another allusion to the etymology, he said: You are Peter, and on this rock, I will build my Church (Matt. XVI). But truly Simon, setting aside lamentation, or hearing sadness, is interpreted for that time when, after the resurrection, having seen the Lord, he set aside the sorrow of that death or his denial: but he immediately heard the sadness of his own death, with the Lord saying: But when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish (John XXI).

And James, the son of Zebedee, and John, the brother of James (it is understood from the previous verses that he called them to him when he went up into the mountain). And he gave them the names Boanerges, which means sons of thunder. They were aptly named sons of thunder, as one of them, resounding with that theological voice from heaven, which no one had known how to utter before, said: In the beginning was the Word, and the Word was with God, and the Word was God, etc. (John I). It left such weighty power within it, that if he ever desired to thunder more, the world itself could not contain it. And both often deserved to be led apart and into the mountain by the Lord, and at times to perceive the terrifying sound from the cloud: This is my beloved son, listen to him (Mark IX). They also bore names most fitting to their merits. For James means supplanter. John, in whom is both grace, or the Lord's grace, as he is called. For he rejoiced to supplant the care of the flesh when the Lord called, and to despise the flesh itself when Herod killed him; and the latter, because of the grace of special love which he deserved through virginal glory, reclined on the chest of his Redeemer at the supper.

And Andrew and Philip and Bartholomew, and Matthew, and Thomas. Andrew is a Greek name, and it means manly, from the fact that in Greek, a man is called Ἀνήρ. This name is most fittingly adorned for him who, upon John’s preaching, promptly ensured he followed, saw, and listened to the Lamb of God, and later, when called himself, left everything to follow Him and adhere to Him continually without delay. Philip is interpreted as the mouth of a lamp or lamps. And rightly so, because called by the Lord, he received the light of grace, which enlightened and kindled his heart, and promptly sought to share it with his brother through the service of his mouth, saying: We have found Him whom Moses wrote about in the Law and the Prophets, Jesus, the son of Joseph from Nazareth (John I). Bartholomew is a Syriac, not Hebrew name, and it means the son of the one who suspends the waters, which evidently sounds like the Son of God, who lifts the minds of His preachers to contemplate heavenly things, so that as they soar more freely aloft, they may more fruitfully intoxicate the hearts of earthly men with the drops of their words. Matthew is called donated, namely because by the great gift of the Lord, he, from being a tax collector and a publican, was deputed to the office of apostle and evangelist. Thomas means abyss or twin, which in Greek is Δίδυμος, both of which interpretations suit his condition. Didymus he could rightly be called, because of his doubtful heart in believing the fact of the Lord’s resurrection. He could equally justly be called an abyss when with sure faith he penetrated the depth of the Lord’s power celebrated in the resurrection. Indeed, it should be noted that listing the apostles by name, the evangelist Matthew places them thus: Philip and Bartholomew, Thomas, and Matthew the publican. Therefore, the other evangelists, when naming them together, place Matthew first and then Thomas, and they do not designate him as a publican, lest recalling his former manner of life, they seem to reproach the evangelist. But he himself indeed puts Thomas before him and calls himself a publican, so that where sin abounded, grace might much more abound (Romans V). And James the son of Alphaeus, and Thaddaeus. James the son of Alphaeus he listed with an additional identifier, to distinguish him from James the son of Zebedee. He is the one who in the Gospels is called the brother of the Lord, and in the Epistle to the Galatians: since Mary the wife of Alphaeus was the sister of Mary the mother of the Lord, whom John the evangelist surnames Mary of Clopas, perhaps because either the same Alphaeus was also called Clopas or Mary, after Alphaeus's death following the birth of James, married Clopas. For since James could rightly be called the son of Alphaeus, meaning learned, the apostles themselves attest, who immediately after the Lord’s passion, appointed him to govern the church of Jerusalem. Thaddaeus is the same whom Luke in his Gospel and in the Acts of the Apostles names Judas of James. He was indeed the brother of James the brother of the Lord, as he writes in his Epistle. Therefore he was also called the brother of the Lord, as attested by his fellow countrymen, who, marveling at his virtues, said: Is this not the carpenter's son and Mary’s, brother of James and Joseph, and Judas, and Simon (Matthew XIII)?

And Simon the Canaanite, and Judas Iscariot, who also betrayed Him. And these he listed with an addition, to distinguish Simon Peter and Judas James. But Simon the Canaanite received his surname from the village of Cana in Galilee, which the evangelist Luke translated as Simon the Zealot. Indeed, Cana means zeal. The Canaanite is called Zealot, that is, emulator. But Judas Iscariot, either from the village where he was born or from the tribe of Issachar, took his name as a premonition of his damnation. Indeed, Issachar, which means reward, hints at the price of betrayal. Iscariot, which is interpreted as a memory of death, shows that he was not persuaded suddenly but had long contemplated the crime of betraying the Lord. He was chosen among the apostles not by imprudence, but by providence. For how great is the truth, which even the service of an adversary does not weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on the fragility of man, and therefore did not refuse these parts of human weakness. He wanted to be abandoned, He wanted to be betrayed, He wanted to be handed over by His apostle, so that you, abandoned by a companion, betrayed by a companion, may bear moderately that your judgment was in error, your benefit was lost. When He had ordained the apostles on the mountain, to send them forth to preach the Gospel, He aptly added:

(ubi sup.) The Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after having received the Apostleship, they should retire to look on their own consciences. Wherefore it is said, And they came into a house, and the multitude came together again, so that they could not eat bread.

(ubi sup.) And blessed indeed the concourse of the crowd, flocking together, whose anxiety to obtain salvation was so great, that they left not the Author of salvation even an hour free to take food. But Him, whom a crowd of strangers loves to follow, his relations hold in little esteem: for it goes on: And when his friends heard of it, they went out to lay hold upon him. For since they could not take in the depth of wisdom, which they heard, they thought that He was speaking in a senseless way, wherefore it continues, for they said, He is beside himself.

(ubi sup.) Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those, who are here spoken of, and those who purposely blaspheme, of whom it is added, And the Scribes which came down from Jerusalem, &c. For what they could not deny, they endeavour to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekron. For 'Beel' means Baal himself, and 'zebub' a fly; the meaning of Beelzebub therefore is the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, and by the prince of the devils casteth he out devils.

(ubi sup.) The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judæa, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.

And when his own people heard of it, they went out to seize him, for they said, "He is out of his mind." Truly, as he himself says elsewhere, "A prophet is not without honor except in his own country and in his own house." For those whom others desire to approach, see, and hear as the author of life and the wisdom of God, his relatives decide that he must be bound as if he were out of his mind. Since they could not grasp the depth of the wisdom they heard, they believed that he spoke with an alien mind: akin to the example of those who could not bear the sacrament of eating his flesh and drinking his blood, and said, "This is a hard saying; who can listen to it?" And consequently, they went away, and no longer walked with him. Allegorically, however, in that the crowd frequently convenes to him, and he is scorned by his own as if he were mad, the salvation of the believing from the Gentiles is approved, and the envy and treachery of the Jews is noted. Of whom John says, "He came unto his own, and his own received him not." (John 1:11) There is indeed a great difference between those who do not understand the word of God because of the dullness of their minds and those who deliberately blaspheme and persecute what they understand. For there still remains a hope of salvation for these if perhaps they understand; but for those who are unwilling to understand to act well, and devise iniquity on their bed, what hope of salvation remains any longer, when they strive to reject by detesting and persecuting what they have rightly understood for the salvation of their souls? For consider what follows.