1. first, his motive, which was indeed the example of the others, at inasmuch as many have undertaken to draw up a narrative

among these were certain good authors such as Matthew and Mark, who wrote earlier than Luke, as was mentioned in the prologue of Jerome

but there were certain evil authors, as the Glossa of Bede says, “like Basilides and Appelles, and those who wrote false things under the names of Thomas and Matthew and some of the other apostles.”

this occurred as is said in 2 Corinthians 11:13: “Such ones are false apostles, deceitful workers, transforming themselves into apostles of Christ.”

The first ones undertook the task and completed it, the second batch tried and were found wanting.

The first ones influenced Blessed Luke by their example of the good and true; the second lot influenced him to hate the evil.

To draw up a narrative, namely, of those things, which have been accomplished among us, that is, among us and on account of us, such as the mystery of the incarnation, passion and resurrection. Thus, we read in John 1:14: “And the Word became flesh and dwelt among us; and we saw his glory” etc.

what prompted him to write

the direction he took

and his consummate goal

1. first, Jesus’ conception in the womb

1. first, we consider the fruitfulness of the one who was sterile and of the Virgin

1. first, the first deals with the conception of the precursor

2. second, the conception of the Savior and commences with verse 26, Now in the sixth month the angel Gabriel was sent.

2. second, thanksgiving and begins at, Mary arose and went into the hill country.

2. second, his birth from the womb

3. third, his baptism outside of the womb, according to the view of Ambrose, who says that he was reborn through the Sacraments, namely, when he was baptized

1. first, the baptism and preaching of John in general with regard to all the people, it should be noted that the teaching and preaching of John are recommended by three considerations

1. first, from its opportune timing, which concerns what is outside and is gathered from three perspectives, namely, from the unity of Roman rule, the partition of the Jewish kingdom, and the division within the levitical priesthood; from these three perspectives is seen the opportune timing because John announced him who scattered the congregation of the Jews and gathered various types of Gentiles into the unity of the church

1. first, from the unity of Roman rule, and it is said: In the fifteenth year of the reign of Tiberius Caesar

1. first, now in the reign of Caesar the time of Christ’s advent had already come about, because before Tiberius were Julius and Pompey

1. first, and Julius crushed Pompey, and Tiberius came to power after them

2. second, thus what Daniel 2:42 had said about the fourth reign, namely, that of the Romans, had already been verified: This reign “was partly strong and partly crushed.”

2. second, and therefore, it was a time for the verification of what follows in Daniel 2:44: “In those days the God of heaven will set up a kingdom that shall never be destroyed. And his power shall not be delivered over to another people.”

2. second, the partition of the Jewish kingdom

1. first, with regard, then, to the partition of the Jewish kingdom, the text continues: When Pontius Pilate was procurator of Judea. Now it was under him that the Lord was crucified, as the history of all the Gospels narrates

2. second, Herod was tetrarch of Galilee. He was the one under whom the Lord was crucified as Luke 23:7 below indicates and the one who killed John the Baptist, according to what is said in Matthew 14:4 because he told him: “It is not lawful for you to have the wife of Philip, your brother.”

3. third, concerning this Philip the text adds: And Philip his brother tetrarch of the district of Iturea and Traconitis

1. first, thus what Isaiah 1:7 said had already been verified: “Strangers devour your land right before your face.”

2. second, and Proverbs 28:2 reads: “For the sins of the land it has many rulers.”

4. fourth, and thus the text adds: And Lysanias tetrarch of Abilene

that is, of another district, which was a fourth part of a kingdom. For a tetrarchy is said to be a fourth part of a kingdom. For it comes from tetra, which means four, and archos, which means dominion.

For it happened to Archelaus, son of Herod the Great, sent in exile to Gaul on account of his pride, that his kingdom was divided into four tetrarchies, so that the pride of the Jews might be punished

Wherefore, Bede says: “Ruling over three tetrarchies were the sons of Herod of Great, during whose rule the Lord was born. And Pilate was the procurator of the other tetrarchy.”

And note that there were two people with the name of Lysanias, one the son of Hircanus, concerning whom Josephus writes, and the other, the son of Herod, concerning whom Bede writes.

3. third, and the division within the levitical priesthood

1. first, now with regard to the division of the priesthood the text continues: During the high priesthood of Annas and Caiphas, who, out of ambition, as Bede says, purchased the high priesthood from the Romans. Since according to Bede and Josephus priests were not now instituted by anointing, but by earthly power, priestly anointing and kingly anointing had ceased.

Wherefore, the time had now arrived when the Christ would come according to what Genesis 49:10 says: “The scepter will not be taken away from Judah,” etc.

– Likewise, the anointing of levitical priests had now ceased. And thus it was time that “a priest according to the order of Melchizedek” (Psalm 109:4) would come to fulfill what Isaiah 22 had said about the levitical priesthood and the priesthood of Christ: “I will expel you from your station and will depose you from your ministry” (v. 19)

And afterwards concerning Christ, under a figure, Isaiah 22 says: “And it will come to pass on that day that I will call my servant Eliakim…and I will clothe him with your robe” (vs. 20–21). And later Isaiah 22:22 says: “I will place the key of David upon his shoulder.”

Through this it is shown that this Eliakim must be king and priest, which dual condition was fulfilled alone in Christ, who was “a priest according to the order of Melchizedek” (Psalm 109:4) and who was simultaneously king and priest according to what Hebrews 7:1 has: “For this Melchizedek was king of Salem, priest of the Most High God.”

And because “when the priesthood is changed, it is necessary that a change of law be made also” (Hebrews 7:12), now was the time to preach the Gospel.

And in such a time as this the Gospel must be begun to be preached with John’s preaching.

Therefore, it is clear how the Evangelist shows sufficiently through the Scriptures, the coming of Christ, and the preaching of his precursor how the opportune time had come which the Jews, being blind, did not see

Thus, Jeremiah 8:7 says: “The hawk in the sky knows its seasons. The turtledove and the swallow and the stork have adhered to the time of their coming. But my people have not known the judgment of the Lord.”

And Luke 12:56 below has: “You hypocrites, you know how to judge the face of the sky and the earth, but how is it that you do not judge this time?”

Yet they could have known this time not only from the Scriptures, but even for the events of their own day

according to what Gregory says: “It is clear that Judea had come to its end, for it was subjected and divided into so many kingdoms.”

And since they were subject to an alien rule, the time was now that the Lord would reveal his rule for the Israelites which he had promised in every way to establish forever.

It is obvious how reasonably the Evangelist, although he intends to deal with the priesthood of Christ, announces, though, the time of kings and priests to show that the priesthood and rule of Christ are simultaneously linked.

And through both, the time of his coming is proven.

And at the same time the rule of Jews and Gentiles is proven, because he came to join both together at the same time.

Likewise, it is shown that Judea is divided while Rome is united, because the plentitude of the Gentiles had to enter and the multitude of the Jews be scattered because of the sin of unbelief.

2. second, from the authority of his office, which concerns what is above, at the word of the Lord came

1. first, the Evangelist commends it in itself, one should note that the authority given to John is commended by three elements

1. first, namely, by the gift of heavenly grace

2. second, the ministry of humble obedience

3. third, and the sign of sacramental medicine

1. first, as it is said in Acts 19:4: “John baptized the people with a baptism of repentance;” the text calls it a baptism of repentance because it led one for repentance

2. second, Matthew 3:5–6 has: “Jerusalem and all Judea went out to him, and were baptized by him in the Jordan, confessing their sins;” although it led one to repentance, it did not effect forgiveness of sins, but prepared one for that baptism

3. third, and therefore, the text adds: for the forgiveness of sins, that is, in the baptism of Christ, in whom there is forgiveness

1. first, thus, Acts 2:38 says: “Be baptized every one of you in the name of our Lord Jesus Christ for the forgiveness of sins”

2. second, and concerning this Zechariah 13:1 says: “There shall be a fountain open to the house of David and the inhabitants of Jerusalem for the cleansing of the sinner and of the menstruating woman”

3. third, and Ezekiel 36:25 reads: “I will pour upon you clean water, and you will be cleansed from all your filthiness,” etc.

2. second, by prophetic attestation, in which John the preacher is shown to have the office of animating, admonishing, and comforting, at As it was written

1. first, the office of animating, which is through exclamation

1. first, and thus, it is said: as is written in the book of the words of Isaiah the prophet: The voice of one crying in the desert, for this is written in Isaiah 40:3

2. second, now it is said that John is a voice, because, just as the voice precedes the word, so too does John the Christ

1. first, and the voice of one crying, because he arouses those sleeping, so that they might wake up to the light, according to what Isaiah 58:1 says: “Cry out, cease not, lift up your voice like a trumpet”

2. second, and Job 37 says: “The Lord will thunder wonderfully with his voice” (v. 5), “and he shall not be found out, when his voice shall be heard” (v. 4)

3. third, this is the voice, of which the Psalm says: “The voice of the Lord is upon the waters. The God of majesty thunders” (28:5)

3. third, whence John, in John 1:23, answers those who question him: “I am the voice of one crying out in the desert”

1. first, the voice, therefore, is a sign which is expressive of the word

2. second, thus, the prophecies of the other prophets were like a nod with respect to Christ, but John was like a voice with respect to the Word, because he visibly manifested him

2. second, admonishing, which is through animation

1. first, now he is shown to have the office of admonishing through animation, as the text continues: Make ready the way of the Lord, namely, through the observance of the commandments

1. first, the Psalm says: “I have run in the way of your commandments” (118:32)

2. second, and Baruch 3:13 reads: “If you had walked in the way of God, you would have dwelt in peace on the earth.”

2. second, make straight his paths, through the observance of the counsels

1. first, Proverbs 4:11–12 says: “I will show you the way of wisdom, and I will lead you on the path of equity, upon which, when you will have entered, your steps will not be impeded. And when you run, you will not run into a stumbling block.”

2. second, Isaiah 26:7 says: “The way of the just is right; the path of the just is right to walk in,” etc.

3. third, the Psalm says: “Direct me in the path of your commandments,” etc. (118:35).

3. third, make upright, then, these things:

1. first, your intentions. Job 1:1 says: “And that man was simple and upright and fearing God and avoiding evil.”

2. second, your thoughts. The Psalm says: “The innocent and the upright have adhered to me” (24:21); Qoheleth 7:30 has: “I have found this, that God made human beings upright.”

3. third, your affections

The Song of Songs 1:3 has: “The upright love you.”

And the Psalm says: “How good is God to Israel, to those who have an upright heart” (72:1).

4. fourth, your speech, Proverbs 8:8–9 reads: “All my words are just…They are upright to those who understand.”

5. fifth, your actions

Proverbs 20:11 says: “By his efforts the boy is known, if his deeds are pure and upright.”

Job 8:6 has: “If you will walk clean and upright, he will immediately wake up for you.”

6. sixth, your sufferings. Job 4:7 reads: “Remember, I beseech you, whoever perished when they were innocent? Or when were the upright destroyed?”

7. seventh, your recompense

Proverbs 11:6 reads: “The justice of the upright will deliver them.”

For justice, according to Cicero, is “the constant and everlasting will to recompense everyone their due.”

4. fourth, whoever walk along these paths of uprightness are understood to be those animals, of whom Ezekiel 1:7 says: “Their feet were upright,” etc.

3. third, and comforting or consoling, which is through the promise

1. first, nevertheless, he is shown to have also the office of consoling through the promise, when the text says: Every valley will be filled, in this John predicts the effect of the coming of Christ with respect to humble just people, sinners, and all people

1. first, because God exalts the humble, the text has: Every valley will be filled, that is, the humble

1. first, the Psalm says: “The valleys will abound with grain” (64:14)

2. second, in Luke 1:52 above it says: “God has exalted the humble.”

3. third, and Luke 18:14 below says: “Everyone, who humbles himself, will be exalted.”

4. fourth, a figure of this occurs in 2 Kings 4:1–7 where Elisha filled the empty vessels with oil

2. second, he will humble the proud, for which reason the text supplies: And every mountain and hill will be humbled and brought low

1. first, Isaiah 45:2 says: “I will go before you and will humble the great ones of the earth.”

2. second, Job 40:6 says: “Give regard to all arrogant people and humble them.”

3. third, he will rectify those who deviate, therefore, the text adds: And the crooked ways will become direct

1. first, Bede has: “The hearts of evil people, made crooked by unrighteousness, will become straight, that is, they will be set straight on the path of righteousness.”

2. second, Proverbs 16:3 says: “Lay open your deeds to the Lord, and your thoughts will be directed.” Now this is against the hypocrites, who keep their counsel hidden from the Lord

3. third, 2 Thessalonians 3:5 has: “And may the Lord direct your hearts,” etc.

4. fourth, he will placate those who storm at one another. Thus, it is said: And the rough ways smooth

1. first, that is, angry minds will be turned towards mildness

2. second, Isaiah 11:6 says: “The wolf will dwell with the lamb, and the leopard will lie down with the kid. The calf and the lion and the sheep will abide together.”

2. second, and he will illumine all who come to him, thus, this comes next: And all humanity will see the salvation of God

1. first, that is, from all stripes, so that all the various genera might see God’s salvation

1. first, according to what the Psalm says: “All the ends of the earth have seen the salvation of our God” (97:3)

2. second, Isaiah 40:5, after the previously quoted verses, has: “And all humanity together will see that the mouth of the Lord has spoken.”

3. third, but in Isaiah 52:10 it is said: “All the ends of the earth will see the salvation of our God.”

2. second, and note that he himself is both the mouth or word of the Father according to his deity and salvation according to his humanity.

3. third, from the intensity of his zeal, which concerns what is inside, at Therefore, he spoke to the crowds

1. first, there is first rebuke, which concerns sin, now rebuke is twofold

1. first, namely, concerning sin which stems from willful malice

2. second, and sin which stems from ignorance or lack of consideration of its punishment

2. second, then exhortation or admonition, which concerns repentance, at therefore, bring forth fruits worthy of repentance

The exhortation occurs here and consists of two points: the humility of making satisfaction and a caution against presumption. – With regard to the humility of making satisfaction, it is said: Bring forth fruits of repentance, so that there might be worthy satisfaction. Romans 6:19 has: “Just as you yielded your members as slaves of uncleanness and iniquity unto iniquity, so now yield your members as slaves of justice unto sanctification.” And that is why it is said in Deuteronomy 25:2: “According to the measure of the sin shall the measure also be of the stripes.” Wherefore, Gregory says: “There is no par between the good works performed by the person who has sinned a little or not at all and those of the person who has gravely fallen. For it is necessary that a person inflict upon himself so much the greater chastisements towards repentance, as he has inflicted upon himself the more grave punishments for his sins.”

3. third, and warning, which concerns vengeance that metes out punishment, at for even now the axe is laid at the root of the trees

With regard to a caution against presumption, the text adds: And do not begin to say: We have Abraham for our father, according to what John 8:33 says: “We are the children of Abraham, and we have never yet been slaves to anyone.” Romans 9:7 reads: “Now all who are descendents of Abraham are his children,” unless they imitate their father. John 8:39 has: “If you are the children of Abraham, then do the works of Abraham.” Isaiah 51:2 reads: “Pay attention to Abraham, your father, and to Sarah, who gave you birth.”

2. second, the baptism and preaching of John with special regard for specific people, at And they asked him

3. third, the baptism and preaching of John with singular focus on Christ, at and it came to pass when he was baptized

1. first, it explicates the truth, that is the truth to be manifested for the disciples’ formation and information

1. first, the authentication of the teaching of Christ

2. second, a determination of the calling of the disciples, at now it came to pass while the crowds were pressing upon him

1. first, the disciples are called from an honest occupation

1. first, the call of the disciples, and three items are introduced

1. first, the teaching of the people, which pertains to the depth of wisdom by which he taught others; and these three are arranged in order, for the circumstances of Christ teaching the people provided the occasion for the miracle, which, in turn, became the prime reason for the conversion of Peter and the sons of Zebedee; therefore the teaching of the people is described from the perspective of the four circumstances, which have led up to the catch of fish

1. first, the importunity of the people

Now the first circumstance to occur is that of importunity of the people, who are pressing upon him to hear his teaching where verse 1 has: Now it came to pass, while the crowds were pressing upon him to hear the word of God. Thus, they were pressing upon him, because any who had the chance wanted to approach him. And they did this not unworthily because Deuteronomy 33:3 says: “those who approach his feet will receive his teaching.” And not only did those who lacked knowledge approach him for instruction and knowledge, but also the sick approached him to recover their health, as Luke 6:19 below has: “And the entire crowd was trying to touch him, for power went out from him and healed all.” And not only were these people pressing upon Jesus, but also sinners to receive forgiveness. Thus Luke 15:1 below has: “Now the publicans and sinners were approaching Jesus.” And they were being moved with a driving desire, and therefore, were pressing upon him, attending more to the Lord’s goodness than to his majesty. Therefore, a certain commentator says: “The desire for the word of God is of great merit with God and also provides the excuse for the irreverence of the crowd pressing upon Jesus.”3 So the Lord gives a special invitation for this type of activity as Isaiah 55:1 says: “All you who thirst, come to the waters,” namely, the waters of saving wisdom. As a sign of this reality Christ was standing near the water. Therefore, the text continues: And he was standing by Lake Gennesaret, so that he might invite people to the waters of wisdom, as in John 7:37: “Jesus stood and cried out: If anyone is thirsty, let that one come to me and drink.”

And note that this lake of water was wont to be called by different names, namely, the Sea of Chinnereth, for it is said in Numbers 34:11 in the division of the tribes that “from thence they shall come eastward to the Sea of Chinnereth.” The Glossa has: “Lake of Tiberias, according to the custom of the Jews who call any gathering together of water a sea,”4 for Genesis 1:10 has: “And the gathering together of the waters he called a sea,” etc. And because Herod named this city Tiberias, having rebuild it in honor of Tiberias Caesar, this body of water is called the Sea of Tiberias. John 6:1 reads: “After this Jesus went to the other side of the Sea of Galilee, which is that of Tiberias. – And because it is formed by the Jordan River, it is therefore called Jordan’s Lake. – And because it is in the region of Galilee, it is thus called the Sea of Galilee. – And because there are waves and breezes come up there, it is therefore called Lake Gennesaret, that is, generating breezes.5 – This same lake is also called Salt Lake.6 – Along this lake stood Jesus, so that the one who performed miracles on land would also perform them on water. So, according to what can be gathered from various gospel texts,7 the Lord performed many miracles on that lake: catching fish, calming storms, and walking on the waves.

2. second, the opportunity of the boat

Secondly is added the opportune availability of a boat raised up on the water, where the text reads: And he saw two boats, which were available to take him,

both because they were nearby and thus the text says: He was standing by the lake

and because they were free or unengaged: thus the text has: But the fishermen had left them and were washing their nets and thereby were available for ministry.

Now he saw these boats of the poor fishermen near him because, according to what is said in the Psalm, “the Lord is high and regards the lowly. And the high he knows from afar” (137:6).

He also saw these boats as ready to do his bidding, according to Sirach 3:21: “Great is the power of God alone, and he is honored by the humble.”

Therefore, he also humbles himself, so that the one who bears all might be borne by a boat. Wisdom 14:3–4: “But you, O Father, being provident, govern all things, for you have made a way in the sea and a most sure path among the waves, showing that you are powerful to come to the aid of all, even if someone unskilled in seafaring ventured forth on the sea.”

3. third, the obedience of Simon Peter

Third comes the obedience of Simon as one separated from the crowd, when the text has: And getting into one of the boats, which was Simon’s, choosing it as poor and lowly, according to what James 2:5 says: “Has not God chosen the poor of this world to be rich in faith and heirs of the kingdom which God has promised to those who love him?”

But he got in the boat, not with tyrannical oppression, but with humble supplication. Thus the text continues: He asked him to put out a little from the land, so that he might sequester himself a little from the crowd and might raise himself above the earth.

For the person who wants to teach others must contemn earthly things through interior affection and raise himself above the crowd through external behavior.

Thus it is said in Exodus 23:2: “You shall not follow the crowd to do evil nor shall you yield to the opinion of the majority in rendering judgment,” etc.

Note here the humility of the Lord which prompts him to petition Peter, his servant, and which he leaves for all prelates to imitate, so that they might petition their subjects.9

So the Apostle says in 1 Thessalonians 4:1: “We petition and exhort you in the Lord Jesus,” etc., both because, as Ambrose says, “coerced service does not please God,”10 and because Seneca says, “the soul of a generous person is more easily led than dragged.”

4. fourth, the abundance of the Lord’s word, at and sitting down, he taught the crowds from the boat

Finally is mentioned the abundance of the sermon of Christ teaching from the boat, where the text continues: And sitting down, he taught the crowds from the boat.

For to sit refers to the authority of the person teaching. Matthew 5:1 has: “When he had sat down, his disciples came to him.”

It also refers to the excellence of the person rendering judgment. The Psalm says: “You sit upon the throne, who judge justice” (9:5).

For this type of sitting indicates judicial authority, because God sits on the Thrones to render judgment.12 It is said again in the Psalm to sit upon the Cherubim, where it has: “You who sit upon the Cherubim, appear13 before Ephraim,” etc. (79:2).

For Cherubim means the fullness of knowledge, and the person who sits in the chair of the Doctor teacher must be full of wisdom, so that all his disciples may receive from his plenitude.

And from this plenitude the crowd received. So it is said: He taught the crowds.

Joel 2:23 reads: “Daughters of Zion, exalt and be glad in the Lord your God, because he has given you a Doctor teacher of justice and will make the early and the late rain to come down to you as in the beginning.”14

And therefore, he was standing over the sea, because from the incomprehensible depths he hands on to us some little drop of wisdom. Job 26:14 has: “If we have scarcely heard a drop15 of his words, who will be able to behold the thunder of his greatness?”

Now he was teaching the crowds, that is, the simple and humble, because Proverbs 3:32 says: “God’s communication is with the simple.” Matthew 11:25 has: “You have hidden these things from the wise and the prudent and revealed them to little ones.”

And the reason for this is that the crowds did not demand subtleties, but useful knowledge.

And the Lord is the teacher of such. Isaiah 48:17 reads: “I am the Lord, teaching you useful knowledge, guiding you on the way along which you are walking.”