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.^[1] 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.

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.^[1] . . .

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!^[2] 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?^[3] . . .

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,^[4] so also Peter’s church will bring back unhurt everyone whom it embraces when the world goes up in flames.^[5] And as a dove brought the sign of peace to Noah’s ark when the flood was over,^[6] so also Christ will bring the joy of peace to Peter’s church when the judgment is over.

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.

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.

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.

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.^[1]

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.

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.

Go, show yourself.^[1] 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.

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.^[1] 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.

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,^[1] the Lord shows that he did not destroy the law but fulfilled it.^[2] 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,^[3] and therefore it is seen that a spiritual sacrifice is commanded.

Anyone can see the profound and mighty mystery of Christ written for our benefit in Leviticus.^[1] 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^[2] 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.

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!

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.

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.

But the Lord, wanting to save sinners,^[1] 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.^[2]

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.^[1] 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.

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.^[1] 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.^[2] David also said somewhere concerning both him and us, He who fashions the hearts of them all.^[3] Therefore he who as God knows both the hearts and minds, as God also forgives sins.

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.^[1] And again, If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.^[2] 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.^[3] 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?

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,^[1] 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.